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WELSH NECK BAPTIST CHURCH, 





SOCIETY HILL, S. C. 






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HISTORICAL SKETCH 


OF THE 


|j|elslt jjjcili |]aptist |krtlt, 


SOCIETY HILL, S. C., 


TOGETHER WITH 


t- ^pp?ESSKS 4 


DELIVERED AT THE 


One Hundred and Fiftieth Anniversary, 

APRIL SI, 18S8. 


“HITHERTO HATH THE LORD HELPED US,” 


1595 


GREENVILLE, S. C. : 

HOYT & KEYS, Book and Job Printers. 


1889. 



JlC 



INTRODUCTION. 


As the one hundred and fiftieth anniversary of the Welsh Neck Church 
approached, a proper celebration of the occasion became a matter of in- 
creasing desire among us. A committee of the church was appointed to 
consider and report as to the form the celebration should have, and to 
make all necessary arrangements. Instead of attempting to crowd appro- 
priate exercises into one day, it was thought best that three days should 
be set apart — April 19th-21st. 

The former pastors, Rev. J. C. Furman, D. D., and Rev. W. D. Rice, 
were invited to give us again their presence and services ; the latter to 
preach the introductory sermon on Friday morning, the former to take 
the Sunday morning service and to give us “Personal reminiscences’' of 
the church of fifty years ago. 

Rev. J. A. W. Thomas, of Marlboro, life-long friend and neighbor of 
ours, and descendant of one of the constituent members of the church, 
was invited to preach on “Our hope for coming time.” 

Rev. G. B. Moore, pastor of the Darlington Church, with whom our 
church has maintained very close relations, was invited to deliver an ad- 
dress, and selected as his theme, “The Baptists and the people.” 

Rev. T. M. Bailey, D. D., Corresponding Secretary of the Executive 
Board of the Baptist State Convention, was invited to address us with refer- 
ence to missions. 

Rev. R. H. Griffith, D. D., Agent of Furman University, was invited 
to discuss our relation to higher education. 

The pastor was charged with the duty of preparing an historical sketch 
of the church. 

All the brethren invited kindly accepted, and, with the exception of 
Rev. W. D. Rice, who was detained by sickness in his congregation, came 
and rendered the service requested. 

The services began in fact in our prayer meeting on Thursday evening, 
led by Dr. Furman. 

Services were held after this morning and evening. In connection with 
the set discourses or addresses, the historical sketch was read in parts. 

Dr. Bailey preached the introductory sermon, kindly taking Bro. Rice’s 
place. His theme, “Christ and him crucified.” 

Bro. Moore, on Friday evening, gave his address, “The Baptists and 
the people.” 


4 


On Saturday morning Bro. Thomas preached. 

On Saturday evening Bro. Griffith read a valuable paper, giving an 
historical survey of the relation of South Carolina Baptists to higher 
education. 

On Sunday morning Dr. Furman preached to an overflowing congrega- 
tion drawn from the whole country side, and gave us a view of the church 
that worshipped and served here fifty years ago, himself and one other 
(Mrs. H. L. Coker) the only representatives of that goodly company 
present on this occasion. 

On Sunday evening Dr. Bailey delivered a carefully prepared “Review 
of Modern Missions in the Foreign Field.” 

The services throughout were attended by a large congregation, our 
people giving themselves with great interest and enthusiasm to the occa- 
sion. 

The church was gratified by the presence of a number of visitors, and 
the social delights of this memorable time were a treat to us all. 

We are permitted, by the courtesy of the brethren who so kindly 
served us, to print the sermons and addresses they delivered. These are 
more than a souvenir of our sesquecentennial — they have a permanent 
value of their own. 

If this pamphlet should fall into the hands of friends not members of 
our congregation, or in any way connected with us, they will please bear 
in mind as they read the historical sketch that this was prepared espe- 
cially for the information of our own people, present and prospective, to 
whom all that pertains to the history of their own church should be of 
peculiar and increasing interest. Therefore, abundance of detail has 
been allowed that may seem but curious lumber to the casual reader. 

A very humble apology is offered to those who have become weary of 
waiting to see in print this Memorial. It should bear an earlier date by 
many months. Various untoward causes have prevented, the narrating 
of which would neither entertain nor edify. THE PASTOR. 

Society Hill , S. C., June 15/A, 1889. 


HISTORICAL SKETCH 

OP THE 

WELSH NECK BAPTIST CHURCH. 


1 7 3 8 - - - 1888 . 


The present seems to be a fit time — at the close of the one hundred and 
fiftieth year of our church life — to review its history and to gather in 
convenient form the notable facts, incidents and lessons of this so long 
period, of which we who now possess the goodly heritage of the fathers 
have but scanty knowledge. 

Of the greater part we fortunately have a sketch in a sermon preached 
by request of the church, by the pastor, Rev. Jas. C. Furman, on the first 
Lord’s day of January, 1838. The sermon was subsequently given to 
Dr. James P. Boyce, who has kindly permitted us to make a copy of it. 

The text is Exodus 20 : 24 — “In all places where I record my name I 
will come unto thee, and I will bless thee.” 

After a brief and felicitous historical introduction, the sermon proceeds 
to particularize some of the blessings which the churches of Christ enjoy 
in fulfilment of the promise of the text : 

1. They are favored with actual communion with God. 

2. God blesses his people, thus united in serving him, by granting them 
spiritual illumination. 

3. God blesses the united worship of his people by affording them pe- 
culiar spiritual consolation. 

4. The renewal of their spiritual strength is secured. 

5. God blesses his people by making them blessings to others. 

The sermon at this point naturally takes a historical turn, and we pre- 
sent the review it gives of the history of the church up to that period, 
with great satisfaction, as the result of the painstaking investigation of a 
pastor who procured all available material and wrote with discriminating 
judgment and deepest interest in his subject. We quote : 

The consideration of this subject has been suggested by the cir- 
cumstances of the present occasion. As a church we are commenc- 
ing the second century of our existence. Were we able to review all 
that has occurred in the experience of this church within the last hun- 
dred years — could we trace the history of those children of God who 
during that time have here associated together, we should have an affect- 
ing verification of the truth of the text, in the several particulars on 
which we have dwelt. But this is impossible. That portion of their 
history which consisted in the private exercises of the heart, which were 


6 


known to God only, is lost to us, though we well know it is not forgotten 
by him who causes a book of remembrance to be written before him for 
those who fear his name and speak of him, and who bottleth up their 
tears. Much, too, of that portion of their history which might have been 
preserved, is now through the defect of records no longer known. 

Yet, allowing for these defects, we have still abundant pleasing evid- 
ence that the Lord, having recorded his name here, has here met with 
and blessed his people. 

In the year 1701, a party of immigrants, having been previously con- 
■ stituted into a church,* left Wales for the shores of America. Their first 
settlement was at Pennepeck,f in what is now the State of Pennsylvania. 
Here they continued a year and a half, during which time the church in- 
creased from twelve to twenty-seven. From this place they removed to 
another point, then in the province of Pennsylvania, but now in the State 
of Delaware, having purchased a tract of thirty thousand acres of land, 
from individuals who had derived their possession from William Penn. 
They built themselves a house of worship, and until this time the church 
continues to exist under the appellation of the Welsh Tract Church. J From 
this church several others have originated, and among them the church 
which is established here. 

In 1737, thirty individuals, bearing the family names of James, Devon- 
ald, Evans, Jones, Wilds and Harry removed from the Welsh Tract into 
this neighborhood, § and in January, 1738 were constituted into a church. 
At that time there were but two other Baptist churches in Carolina, viz. : 
Charleston and Ashley River. The latter of these having become ex- 
tinct, this church is the next oldest within the State. The first name by 
which it was known was that of the Pee Dee Church, but in process of time, 
when other churches had been planted in the same region, it became nec- 
essary to give it a more distinctive appellation. It was then called the 
Welsh Neck Church. Many years afterward, when the house of worship 
upon the bank of the river had been abandoned, and one at Society Hill 
occupied in its stead, it was determined to make a corresponding change 
in the name, but this decision was in a short time reversed. 

Much of the early history of this body, as has been intimated, is irre- 
coverably lost. Like the churches in apostolic time, they supplied the 
place of a public edifice for divine worship by assembling in a private 
house, so that they might immediately after their organization have been 
styled “the church in the house of John Jones. ”|| They, however, early 

* Described by Morgan Edwards as “a church emigrant and sailant.” 

f (Pennepeck.) Also called Lower Dublin. The church there was constituted in the 
year 1687 of Welsh immigrants. Their bi-centennial anniversary was recently cel- 
ebrated, Dr. Armitage preaching the historical sermon. 

t (Welsh Tract church.) Now unhappily in the ranks of anti-missionary Baptists. 

$ (Into this neighborhood.) Morgan Edwards states that they “settled at Catfish, 
about fifty miles below, and came to Neck in 1741.” As to this date, he was 
mistaken, as the best information and tradition assign January, 1738, as the date of 
organization. 

|| (The house of John Jones.) Morgan Edwards, writing in 1772, says, “They met 
at first in the house of John Jones, till they built the old meeting-house in 1744, 
which yet stands; in 1769, they built another house, 45 feet by 30, on a lot of two 


7 


erected a suitable building. What means of religious instruction they en- 
joyed for the first five years, we have no means of knowing. In 1743, 
one of their members, Philip James* * was ordained to the work of the 
ministry, in the forty-second year of his age. He served them for ten 
years. After a very remarkable exercise of mind respecting a son whom 
he had lost, the old man lived but three months, “minded no worldly 
thing, but was full of heavenly joy, and attentive only to spiritual con- 
cerns.”f 

During a part, at least, of his ministry, Rev. John Brown was his col- 
league, and became pastor after Mr. James’ death. The only information 
respecting the character or effects of the preaching during this early 
period is found in an observation contained in the fifth volume of a manu- 
script work of Rev. Morgan Edwards, prepared in 1772, and entitled 
“Materials towards a history of the Baptists in the Province of South Car- 
olina.” He thus remarks: ‘In 1747, a tumult arose in this church, in con- 
sequence of a sermon that was delivered by one of their preachers 
(Brown), wherein he advanced some curious speculations relative to the 
first resurrection; the process of the last judgment ; degrees of glory in 
heaven, etc. ; but when the sense of the Philadelphia Association and that 
of other ministers were obtained, both parties perceived that they were 
only making ‘much ado about nothing.’ 

Mr. Brown’s pastoral care of the church was of very short continuance. 
He was succeeded by Rev. Joshua Edwards, a native of Wales, baptized 
in the Welsh Tract, and ordained at the Pee Dee. His successor was the 
Rev. Robert Williams. In the sermon occasioned by his funeral, his char- 
acter is thus described by Mr. Pugh : “He was kind to the poor, and re- 
markably so to the afflicted ; a man of excellent natural parts; and a 
minister who preached the Gospel to the edification and comfort of souls, 
as many have testified to me ; and, to crown all, a sincere Christian.” His 
connection with the church w T as of short duration. He was the grand- 
father of the late Gen. David R. Williams, formerly Governor of the State. 

The records which have been preserved begin in his time, and notwith- 
standing the favorable account of his character above given, the first ar- 
ticle in the record brings to view the dissatisfaction of the church with his 
conduct. After a long course of discipline his suspension and afterwards 
excommunication are mentioned. It is presumable, however, that al- 


acres, the gift of Daniel Devonald, just by the old meeting-house.” This lot was 
afterwards enlarged — 1782 — by the addition of two acres, the gift of Mrs. Kolb. 

* The sermon preached on the occasion of the ordination of Mr. James is now in 
possession of Hon. Horatio Gates Jones, of Philadelphia. It bears the descriptive 
title : “The Qualifications of a Gospel Minister for and Duty in studying rightly to 
divide the Word of Truth. And the Duty of those who do partake of the Benefit of 
his Labours towards him, fully , plainly and impartially represented in Two Sermons 
on 2 Tim., 2 : 15. Preached at the ordination of the Reverend Mr. Philip James, 
at the Welsh Tract, on Pee Dee River, in South Carolina, April 4, 1743. With 
some illustrations and enlargements. By Isaac Chanler, minister of ye Gospel. 
Published at the Unanimous and Earnest Request of Both Minister and People.” 
Mr. Chanler was the first pastor of the Ashley River Church. 

t It is interesting to know that several lineal descendants of this good man are 
now members of this church. 1888. 


8 


though no mention is made of it, the difference was afterwards healed . 
During the time of his ministry with the church his labors were greatly 
blessed among certain churches in North Carolina. 

Of his successor, Rev. Nicholas Bedgegood, Morgan Edwards thus 
writes : “He was born Jan. 30, 1730 or ’31, at Thornburg, in Gloucester- 
shire. Bred a churchman, came to America in 1751. Embraced the sen- 
timents of the Baptists July 19, 1757, and had the ordinance adminis- 
tered to him at Charleston by Rev. Oliver Hart. The means of determin- 
ing his suspense about the validity of infant baptism was a sermon of Dr. 
Watts, calculated to establish the point. He concluded that the Doctor 
had said the best that could be said on the subject, and if so, saw that the 
best only proves that ^sprinkling is an unscriptural practice. He was or- 
dained in February, 1759, and became minister of this church in the 
month of April following. One sermon of his, preached before a society 
of planters, {Quaere, The St. David’s Society?) is printed, and shows 
him to be a classic scholar, and a man of good understanding. Mr. 
Bedgegood received his first serious impressions under the ministry of Mr. 
Whitefield, and was for some time his agent in the orphan house in Geor- 
gia, for which employ he was very capable, as he had, in his younger 
days, studied the law under the direction of an able Master in Bristol.” 
He took charge of the church in 1759 and held it until 1765. He then 
preached to a branch of the Charleston Church, on James Island, until 
1767, when he resumed his office here, and held it until his death in 1773 
or ’74. 

During the short time of his absence the Rev. Evan Pugh was pastor. 
Born in Pennsylvania, he was educated a Quaker. He became a Baptist, 
however, when a young man, studied theology, “became a minister in 
1763, and continued in that office nearly forty years. He was a cordial 
friend to the American Revolution and a member of the State conven- 
tion which formed the constitution of South Carolina in 1790. ... He 
was a man of genuine piety, of sound judgment, of plain, unaffected man- 
ners, and of a cheerful conversation.” History of Charleston Association. 

The successor of Mr. Bedgegood was the Rev. Elhannon Winchester. 
He assumed the care of the church in 1775 or 1776, and continued it un- 
til some time, probably September, in 1779. Mr. Winchester is said to 
have been a man of some uncommon powers, of an engaging address, and 
remarkable memory. The late Dr. Maxey is known to have mentioned 
a conversation in which he remarked to Mr. Winchester that it was said 
of him he knew the Bible by heart. Mr. Winchester replied that he did 
not profess such a knowledge of the Bible, but if any passage were quoted 
he could undertake to quote every parallel passage, or if any doctrine 
were asserted he would repeat the passages in which it was to be found. 
Mr. Winchester evidently enjoyed the affections of the church during his 
connection with them. During the last year of his pastorate an exceed- 
ingly large addition was made to the number of members. Two hundred 
and forty persons were baptized. In the reception of many of these 
there is reason to fear that holy cautiousness which the occasion demanded 


*Dr. F.’s critic says here, “Sprinkling is not mentioned as the subject of the ser- 
mon.” Dr. F. is, however, quoting from Morgan Edwards. 


9 


was not exercised. This is to be inferred from a note placed upon the 
records of the church by his successor, the Rev. Mr. Botsford. “His ex- 
aminations of candidates for baptism were superficial. This may be at- 
tributed to that state of feeling which attends a revival of religion, when 
a deep solicitude about the salvation of others, and the prevalence of 
strong consolations in the bosoms of Christians themselves, predispose 
them to hope the best in every case where any encouraging appearances 
are seen.” But it is more than likely that his conduct is to be explained 
by a change in his sentiments which he afterward avowed, and which it 
is probable had at this time taken place. He subsequently became a 
preacher of one form of Universalism, and wrote and published a book 
upon the subject. The following remarks are extracted from Benedict’s 
History of the Baptists : “The rage for this doctrine prevailed for a time 
to a considerable extent, but it was at length found to be easier to let sin- 
ners into a disciplinary purgatory than it was to get them out algain ; and 
this visionary scheme is now exploded by all, among the Baptists at least, 
who have any regard for gospel truth. Those ministers who embraced it 
generally descended into errors' of a blasting nature, or else sunk into ob- 
scurity and insignificance. Mr. Winchester, the author, or rather reviver 
of it in modern times, was for a while a very popular preacher among the 
Baptists. He was indeed in some respects, and particularly in memory, a 
prodigy of nature, and his talents and address were such that he was sure 
to command followers and applause of some kind or other wherever he 
went, and whatever he preached. His theory of Universalism was bor- 
rowed from a German author, to which he added some things from the 
reveries of his own eccentric imagination. His scheme appears never to 
have been well digested, and it is thought by many that he would have 
abandoned it had it not been for the difficulty of saying, “I was mista- 
ken.” But he died rather suddenly in the midst of his singular career, 
and those who knew him best entertain different opinions respecting his 
acquaintance with the religion of the heart. Yol. 1, p. 276. 

Immediately after the resignation of Mr. Winchester, a call to the pas- 
toral office was extended to the Rev. Edmund Botsford, who had been la- 
boring with great success in Georgia. Mr. Botsford having visited the 
church in Nov., 1779, accepted the call. The troubles of war induced 
him to retire in June of the following year into Virginia, whence he re- 
turned in 1782. During the time of his absence the church w T as supplied 
by the Rev. Joshua Lewis. Mr. Botsford occupied the pastoral office un- 
til the close of the year 1796, when he received a letter of dismission, 
and removed to another field of labor. Several incidents in his youth, a 
native eccentricity of character, a strong understanding diligently ap- 
plied to the study of the word, devoted piety, a happy art of writing dis- 
played in his letters and several printed pieces, and a preparation for 
heaven effected by the trials of long and severe affliction patiently en- 
dured, are circumstances which throw an interest around the life of this 
man of God. An account of his life has been prepared and published. 
During his stay with the church sixty-five persons were baptized, and of 
this number are some of the members now living. 

After a monthly supply of the pulpit during the year 1797 by the Rev. 
David Cooper, the Rev. David Lilly became pastor in 1798, and contin- 


10 


ued in the office several years. Of this portion of the church's history 
there is from some cause no record. Under the article, “Bethel Associa- 
tion,” in Benedict’s History of the Baptists, I find the following account 
of Mr. Lilly : “David Lilly was an eminent minister in this Association 
nearly, if not quite, from its establishment until the Edgefield Association 
was taken from it, when he united with that body and died within its 
bounds about 1809. There were sufficient materials for an interesting 
memoir of his life which his friends proposed to publish, and from which 
I intended to select a biographical sketch of his character, but this tribute 
of respect which was due to an eminent and worthy minister of the gos- 
pel has never been paid.” 

The next pastor was the Rev. Frame Woods. He occupied the office 
about eight years, vacating it in 1807. 

There was no record in 1808. 

In 1809, the Rev. Daniel White was chosen pastor. Mr. White was a 
Scotchman by birth. His conversion, in common with that of a large 
number of others, occurred under the preaching of Daniel McCarthy, an 
uneducated highlander, who, having been brought to the knowledge of the 
truth, appealed to the simple word of God as the standard of faith and 
practice, and having adopted views as to the nature of experimental re- 
ligion and of Christian duty essentially different from those in which he 
had been brought up, preached the gospel with Apostolic boldness and 
fervor, and became the instrument of conversion to a large number of his 
neighbors. Convinced by the tenor of the New Testament that it was the 
imperative duty of believers to be baptized in obedience to the command 
of Christ, he traveled on foot in company with several others a consider- 
able distance, in order to secure the services of a minister to perform the 
rite. Mr. White was one of these companions. He subsequently removed 
to this country, and at the call of this church settled with them as their 
pastor. 

In 1811 he resigned the pastoral charge of the churcb, but at their re- 
quest he acted as their supply during the ensuing year. 

In June, 1813, Rev. William Dossey was invited, and in February, 
1814, signified his acceptance of the invitation to become pastor. From 
this period the church experienced a more rapid extension than it had be- 
fore. Mr. Dossey ’s pastoral labors ended in Dec., 1832, at which time he 
resigned his place. 

In the absence of a pastor the church enjoyed only occasional supplies 
during an interval of two years, after which time the present incumbent 
was settled among them. Of these later periods, although ampler records 
would enable us to speak more fully, yet it is evidently proper that this 
work should be left to those who will come after us. 

The individuals whose names are known as deacons and who are now 
deceased, with the exception of one who is still living, but who resigned 
the office of deacon for the wider labors of the ministry, are John David, 
Abel Edwards, Samuel Evans, Samuel Wilson, Evander Mclver, Peter 
Edwards, John Kirven, William Kirven and Daniel Campbell. In these 
individuals, it is believed, the church enjoyed the services of men each of 
whom was eminently a man of God. Their unblemished conduct and ex- 
cellent spirit endeared them greatly to their brethren, and secured for 


11 


them a strong and salutary influence in the community in which they 
lived. In this respect God’s blessing has evidently rested upon this 
church. Their choice of deacons seems to have been directed to men of 
honest report, full of the Holy Ghost and wisdom. 

The subjoined list* exhibits an account of the number baptized, and the 
number excluded between the years 1760 and 1834 inclusive, embracing 
a period of 74 years. There is reason, however, to believe that previous 
to the time of Mr. Dossey’s ministry the cases of persons baptized were 
not always recorded. Of several years the records were either never kept 
•at all or are wholly lost. This is true of the year 1780 and part of 1781, 
the period of Mr. Botsford’s absence in Virginia, and of the years 1799, 
1800, 1801, 1802, and part of 1803. Deducting the seven years, the 
records of which are defective, from 74 we have 67 years left. During 
these 67 years the number of persons baptized was 840; the number of 
those excluded, 127. If we extract the number excluded from the num- 
ber baptized, we have 713 left as the number of persons who professed 
religion and maintained their profession by a correspondent life. But 
127 is too large a number to allow for the finally excommunicated, inas- 
much as many of these individuals were brought to repentance by the 
blessing of God upon the discipline of the church and were subsequently 
restored. But allowing this large number to represent the excluded we 
have an average of between 10 and 11 persons for each year, concerning 
whom we have evidence to believe that they were truly converted and 
made heirs of eternal life. The amount of good they effected we cannot 
calculate. Conceptions far more vast than any human mind can form are 
necessary to estimate the value of an immortal soul, and the importance 
of its salvation. Throughout eternity, when all the glories of earth shall 
have passed away like the illusions of a dream, many, many will dwell 
with adoring gratitude upon the fact that a church of Jesus Christ was 
established at Society Hill — that God recorded his name there, and there 
came unto his people, and blessed them there ! What unutterable joy 
must fill the bosoms of that little company, who, 100 years ago, when they 
pitched their tent upon the banks of the Pee Dee, sought first of all “a 
dwelling place for the God of Jacob,” when they behold the results of 
their pious cares and labors. For surely we may hope that that God who 
has been the consolation and defence of his church lo these hundred 
years, will continue to be “a wall of fire round about her, and the glory 
in the midst of her.” But a numerical statement of the number baptized, 
who walked worthy of their vocation, does not exhibit all the good which 
has in this way been accomplished. It is with churches as with individ- 
uals, their usefulness is not to be measured by the results of their own 
individual labors alone. They may in some sense be considered as living, 
•acting and doing good in those who were excited to action by their agency 
or example. Like the first link in a chain, without which all the rest 
would be of no avail, so in society there have been rare and active spirits 
to whom may be traced the rise of other individuals of kindred excel- 
lence, who but for them would have remained in obscure inaction. Like 
the Banyan tree of the East, whose branches descending to the earth and 


*See consolidated table at the close of Historical Sketch. 


12 


striking root become the stocks of other trees ready in their turn to carry 
on the same process, until a forest is seen, spreading itself around the old 
and decaying trunk, so the church which is planted in a newly settled 
country becomes, with the blessing of God, the origin of other churches 
around. Among those which are known to have sprung immediately 
from the Welsh Neck, although some of them have undergone some 
changes of location and name, are Cape Fear in North Carolina, Salem in 
Marlboro’, (formerly Three Creeks,) Cheraw, Black Creek, Mechanicsville 
and Antioch. A church formerly known by the name of Lynch’s Creek, 
and having three places of worship, also originated from this. This 
church was probably divided into the churches known as the Upper and 
Lower Forks of Lynch’s Creek, and (another whose name is not given.) 

There is one matter in which our expectations are disappointed in re- 
viewing the history of the church, viz: the small number of persons 
brought into the ministry from the church. As has been already stated, 
their first pastor seems to have been raised up from among themselves. Until 
as late a period as 1817, we find no mention of any other being licensed. 
In that year Ivey Walke received permission from the church to exercise 
his gifts. It is believed his subsequent conduct after a removal from the 
State, was not consistent with his profession. Thomas Mason was licensed 
in 1819, still lives, and is esteemed among the churches as a Godly man 
and useful minister. Clement D. Wallace, a licentiate of the Sugar Creek 
Church, in North Carolina, was called by this church to ordination in 
1824, an act of the church, which, if it were possible, they would gladly 
undo. In February, 1830, John Holroyd, and in May following, William 
Kirven, were licensed to preach. The former has gone to his rest, la- 
mented by his brethren as an amiable and intelligent man and an accept- 
able preacher of the Gospel. The latter still lives, though in a distant 
section of the country, universally regarded by those who know him as a 
“good minister of Jesus Christ.’’* In regard to the work of the ministry, 
it must be feared that many lived and died who never did their duty. 
It may deserve note here that one of those who were licensed by the 
church has declared, his solemn conviction, that if it was his duty to 
preach at all it was so years before he began. 

There are a few geneneral matters which it is proper to mention. The 
change of the location of the meeting house from the bank of the river to 
Society Hillf has been already stated. This took place some time pre- 
vious to the year 1803, but during that period of several years of which 
the record is lost. The precise date of this removal is unknown. 

During a number of years the church practiced the washing of feet, 
regarding it as an ordinance of Christ. In process of time, however, the 
practice which was adopted with hesitation, was observed with more and 
more reluctance, and finally was laid aside altogether. 

So far as the records furnish evidence, the church was never either 
paralyzed or annoyed by the anti-nomian spirit of opposition to works of 


*Manly’s sermon, page 55, says : “J. B. Cook was baptized at the Welsh Neck.” 
fThis hill, so called from the circumstance that the St. David’s Society built on it 
their Academy. The original lot on which the meeting house was built consisted of 
two acres, and was a gift from Capt. Wm. Denitt. 


13 


practical benevolence. The care of their poor members is abundantly 
attested. The support of their pastor they have (for many years at least) 
recognized as their imperative duty. The cause of missions, when its 
claims were brought before them, met with their prompt support. 
Towards the advancement of knowledge, especially in those engaged in 
the work of the Gospel ministry, they have readily contributed. It is not 
improbable that the records of the church do not furnish anything more 
than a very partial account of the amounts thus religiously bestowed. 
Such has certainly been the case for several years past. 

The last point of which we shall take notice is the evidence furnished 
of a deep anxiety to preserve the spiritual prosperity of the church. This 
is seen in the care felt by the body for souls of its members, as at any time 
became remiss in their use of the more public means of grace. It was 
seen in the appointment of seasons for special prayer and days of fasting. 

And now may the God of our fathers continue to water the vine which 
his own right hand has planted. May every hundredth year, as it tells 
its solemn period, witness a still increasing stream of spiritual benefits 
flowing from the pious labors of those men, who in 1738 sent up the first 
song of praise, and the united prayer of the first worshipping assembly 
upon the banks of the Pee Dee ! 

With this prayer for the church, the pastor of fifty years ago closed his 
discourse of the fulfillment in the history of this church of the promise of 
God, “In all places where I record my name I will come unto thee and I 
will bless thee.” 

It is occasion for profound gratitude that his life has been spared 
through a half century of fruitful labors, and that we have the honor of 
his presence and the benefit of his counsel as the church again assembles 
to consider the lessons of their history, and to have him share with us in 
our thanksgiving over the goodness of God, who has continued his blessing 
in this place where his name is recorded. 

But the duty of narrating the subsequent history of the church de- 
volves upon another now. Before proceeding with that duty, however, it 
seems well to supplement Dr. Furman’s sketch with a few particulars 
drawn principally from the fragmentary record in our possession, illustrat- 
ing the spirit and life of the church of our fathers. 

The Welsh Tract Church, Delaware, of which the Welsh Neck Church 
was a colony, held to a doctrine and practice of laying on of hands upon 
all persons after baptism, and to the office of ruling elders in the church. 
They regarded the laying on of hands as of vital importance, and, indeed, 
they removed from the neighborhood of the church at Pennepek princi- 
pally for the reason that “they could not be in fellowship (at the Lord's 
table) with their brethren in Pennepek and Philadelphia, because they 
did not hold to the laying on of hands and some other particulars relating 
to a church.” 

James James, the leader of the South Carolina colony, was a ruling 
elder, and the church at the Welsh Neck held to the laying on of hands. 
Morgan Edwards made this note in 1772 : “In the year 1746, some op- 
position to laying on of hands was made by Messrs. Williams and Brown, 
which produced this resolve, ‘That if any desire it, it should be practiced.’ 
About the same time ruling elders were neglected, but never opposed.” 


14 


That is, we suppose, the church ceased to regard them as officers, but did 
not formulate their purpose in that regard. There is no record of the- 
choice of a ruling elder by this church. 

The minds of these devout men seem to have become confused as to the 
laying on of hands, even in the case of ordination to office, for we find 
that in 1770 it was thought “expedient that the deacons should be set 
apart by solemn prayer and imposition of hands,” and in 1777 it was* 
agreed that “ordination consists in the people’s choice of a member to of- 
fice and his acceptance of the same, and needeth not the imposition of' 
hands to make it valid.” 

On one occasion, and under remarkable circumstances, the church ad- 
mitted to the Lord’s table persons whom they did not consider scriptur- 
ally baptized. The incident is instructive in several respects, and cannot 
be properly called an instance of “open communion.” 

We quote the record of April 4, 1761 : “It was concluded upon, by the 
unanimous voice of the church, that all those who were educated in the 
belief of infant baptism by sprinkling, and, as they labor under the 
prejudice of such an education, cannot see it their duty to submit to im- 
mersion, having been already sprinkled, who shall nevertheless satisfy the 
church as to their real conversion, shall be admitted to sit down with us 
at the Lord’s table, upon their signing such a covenant as shall be thought 
proper by the church ; but it is concluded, nevertheless, that all such who- 
may at any time apostatize from the truth in which they have been edu- 
cated, by getting themselves sprinkled, and refuse to submit to the mode 
of immersion, shall be debarred from our communion, notwithstanding, 
they might be able to give a clear verbal account of a work of grace on 
their hearts, for this would render it suspicious.” 

May 2d. — “Alexander McIntosh and Roderick Mclver, members of the 
Church of Scotland, were upon their confession of faith, and experience in 
godliness, and upon signing a covenant, admitted to the Lord’s table.” 

On July 4th of the same year we find the following minute: “Whereas 
the church found it impossible to maintain communion at the Lord’s table 
with Christians of other denominations, without causing dissensions in 
other churches, it was therefore concluded that it would be best, in order 
to prevent such dreadful consequences, to desist from it.” 

Reference was made by Dr. Furman to “the evidence furnished of &. 
deep anxiety to preserve the spiritual prosperity of the church.” One- 
will be impressed by this in turning the pages of the early record. It 
appears in the very form of expressions used in noting the reception of 
members, such as “Joshua Terrel, giving an account of God’s goodness to his^ 
soul, was admitted “Elizabeth Terrel, having given the church satisfac- 
tion of a work of grace upon her heart, was also received “Sarah Win- 
chester gave herself up to the Lord and by His will to the church.” 

The first church covenant on record is of 1760, but this is an enlarge- 
ment of an earlier one. The covenant of 1760 is an admirable statement 
of doctrine and duty, and breathes a charming spirit of devoutness and 
brotherly love. It contains eight articles : The first professes intention 
to maintain an holy and humble -walk. The second is a resolution of 
mutual watchcare. The third expresses a purpose to pray for one an- 
other and for the blessing of God upon the work of the church. The 


15 


fourth has to do with mutual forbearance and refraining from censorious 
language. The fifth states a sense of duty and a promise to care for the 
training and spiritual welfare of children. The sixth is a resolution to 
meet together every Lord’s day for worship. The seventh is a promise “to 
strive together for the truth of the Gospel and the purity of Gospel insti- 
tutions,” and to adhere to “the glorious doctrine of free grace.” The 
eighth is binding as to the support of the minister. 

In 1785, during the ministry of Mr. Botsford, this covenant was en- 
larged and another article inserted with reference to humane and Chris- 
tian treatment of slaves. The relation of the church to this class will be 
considered in some detail further on. 

What laborious and prayerful attention our fathers gave to church 
discipline ! “Committees of care” were an institution among them, a sort 
of standing order. These faithful men, in those pioneer days of general 
license and perhaps rough manners, maintained a high standard of life 
and character. It was regarded as essential to church fellowship that the 
members should be present at the church meetings, and the brother who 
failed to show interest to this extent might expect a “committee of care” 
to wait on him. He would be required to state his excuse, or to ask for- 
giveness in public assembly. The church was accustomed to “censure” 
disorderly members, and to “suspend them” from the privilege of com- 
muning at the Lord’s table. One is tempted to smile at the quaint style 
of the record of some instances of discipline, as, for example, where a mes- 
senger of care was sent to a certain brother, “to admonish him for his late 
disorderly conduct, having drank to . excess and attempted to dance in 
public company.” The admonition was effectual in this case, for we find 
that shortly afterward this brother “makes acknowledgment of his crime 
before the congregation, and was restored to the communion.” But in cases 
where admonition was not successful, the church asserted its authority and 
dignity by withdrawing fellowship, or, as is sometimes recorded, “voting 
out of the covenant.” 

In 1782, there appears a reference to the library of the church, in the 
record of a loan of books from it to Rev. Joshua Lewis. Deacon Edwards 
was desired to take an account of the books lent and a receipt for them. 
I regret to have to say that considerable difficulty was experienced in 
getting those books lent to Bro. Lewis returned, but great persistency was 
shown in the effort. When this library was formed and how, no one can 
tell now, but the fact that the church had the good sense, intelligence and 
enterprise to procure a library for itself, at that day, is certainly suf- 
ficiently remarkable to be noted in this narrative, and may we not say, 
this excellent feature of church life — the maintainance of a good library 
— is worthy of imitation in these latter times. This was a library of sub- 
stantial books, if we may judge from the two volumes that remain, and 
that are now in the library of the parsonage. One of these volumes, “The 
Dutch Annotations upon the whole Bible, Vol. n, translated into English 
by Theodore Haak, Esq.,” printed in London 1657, was once the property 
of Joseph Stennett (1711), who was one of the most able and eloquent 
preachers of his day in England. The other is “Dr. Gill on the Can- 
ticles,” London, 1751. The books of this library were inscribed, “This 
book belongs to ye church of Christ in ye Welsh Tract on Pee Dee, in ye 


16 


care of Thos. Evans, Abel Wilds,” and were loaned to the pastor even 
only upon receipt. 

Let us turn now and take up the history where the pastor of 1838 left 
it, modestly saying, “Of these later periods, although ampler records 
would enable us to speak more fully, yet it is evidently proper that this 
work should be left to those who will come after us.” It was too soon for 
him to write of his immediate predecessor’s ministry. It is almost too late 
now for a just account of it to be given, though there are still living 
among us those who remember Elder Dossey distinctly, and retain vivid 
impressions of his strong personality and powerful preaching. 

The elder Dr. Basil Manly, in the Southern Baptist of Sept. 21, 1853, 
noticing the death of Eider Dossey, which occurred at his residence in 
Marengo County, Alabama, on July 3rd, 1853, gives an appreciative 
sketch of his life and ministry, which seems also to be just and appro- 
priate. He says : “He was born Jan. 26th, 1776, in Eastern North Caro- 
lina It is known that he entered the ministry before 

his marriage at an early period of his life, and that he early became dis- 
tinguished as an energetic servant of God, a popular preacher and an effi- 
cient and useful pastor of the churches. 

About 1814, upon the withdrawment of that venerable man of God, 
the Rev. Daniel White, from the pastorship of the Welsh Neck Baptist 
Church, Brother Dossey removed to Society Hill (the seat of the church), 
and became its pastor. To a very large extent the churches throughout 
the eastern half of South Carolina shared in the gratuitous labors of this 
devoted missionary pastor, and all the public convocations of the churches 
enjoyed the benefit of his counsels and influence. 

He had an easy, flowing and graceful elocution, not formed upon the 
technical rules of the art, but polished and rendered attractive by good 
taste and by familiarity with society and good books. His doctrinal 
views were decidedly Calv^tnistic, avoiding the extremes of Arminians 
and Anti-nomians alike, and his views of the organization and discipline 
of churches were generally sound. As a pastor he had a due mixture of 
vigilance, fidelity, kindness and prudence, and rarely omitted a duty, or 
made a mistake. During the period of his regular pastorate, no one could 
be more beloved by a people than he was. 

While his sermons were always instructive and never long or wearisome, 
the distinguishing peculiarity of his pulpit efforts was an insinuating, 
subduing pathos, that stole into the heart and held all its sensibilities un- 
consciously at his control. He possessed the facility of moving a con- 
gregation to tears, when in his happier moods, in a higher degree than 
any man the writer has ever listened to ; and his services in several sea- 
sons were sought everywhere with great interest by his brethren. He 

was a revivalist in the best sense In later years a 

serious defect of hearing abridged his enjoyment and usefulness. 

To describe his domestic manners, especially as set off by the sweet- 
ness, purity and elegance of his incomparable wife, would be to give the 
picture of one of the best ordered and the happiest households it has been 
the good fortune of the writer to enter. 

From age and infirmity the latter years of his life were spent very 
much in the seclusion of his home.” 


17 


At the request of the writer of these notes, Dr. James C. Furman, who 
within a year succeeded Elder Dossey in the pastorate, has given some 
recollections and incidents which we are glad to append to Dr. Manly’s 
sketch. 

Dr. Furman says: Of brother Dossey ’s ministry in the pastorate I 
knew nothing by direct observation, not having seen Society Hill until 
after he had for some time vacated his office, nor after I went there was 
there much opportunity to learn anything. There had been some un- 
pleasant things connected with the breaking up of the old relation ; and 
the good people of his former charge did not allow themselves even to 
whisper anything to the new comer that would at all disparage their 
old pastor. It was a beautiful instance of delicate regard to an incum- 
bent of the sacred office, as such to be highly esteemed in love for his 
work, even though in that work he may exhibit human frailty. My inter- 
course with himself and family was entirely unconstrained and cordial 
during the time of his remaining at Society Hill. But the reticence 
which is thus accounted for is itself an explanation of my having heard 
less about his ministry than I might otherwise have done. 

My impressions (not obtained at Society Hill, but in other places,) are 
that brother Dossey, in his endeavors to correct errors in opinion and 
wrong tendencies in practice, sometimes indulged in a freedom and point- 
edness of rebuke from the pulpit, which to some persons appeared of- 
fensively personal. The effect of this was to drive off certain parties who 
had been regular attendants at the church, and when the parties so af- 
fected began to take measures looking to a separate church organization, 
this did not abate the vigor of his hostile blows against what he regarded 
as serious error. Some of these efforts did not accord with what judicious 
members of the church thought best. This want of thorough-going sup- 
port from his members, instead of moderating his zeal, only exasperated 
it. He struck the harder, and they winced the more. Nor was this the 
worst of it. Some of the members of the church were aggrieved and be- 
gan painfully to consult what might be done to remedy the existing un- 
happiness. The pastor became apprized of some of these things, and 
took the ground that members of a church speaking censoriously of the 
pastor ought to be brought to discipline. The deacons did not move in 
the matter, and the old gentleman was fretted thereby. Just here oc- 
curred an incident which I have often thought of as illustrating the worth 
and power of a really fine character. It came to Mr. Dossey’s ear that a 
female member of the church had said of a particular sermon that she was 
neither reproved, nor edified, nor comforted by it. Who said it he did 
not know, but the author of such a disrespectful remark ought to be dis- 
ciplined. He demanded the name of the offender, but the deacons de- 
clined to give it to him. This was an additional grievance, and the old 
gentleman earnestly protested. Just then the blunt good sense of deacon 
Daniel Campbell responded in his Scotch brogue, “Wull, brother Dossey, 
if you wull know who said it, seester Wulliams said it.” “ Did sister 
Williams say it?” “She did.” “Then it was so.” 

As a strong Calvinist he sometimes provoked the ire of the disputa- 
tious abettors of opposite doctrine. During my pastorship a publication 
came out, a sort of autobiography of Rev. — Jenkins, longtime a Metho- 




18 


dist preacher, in which he refers to the failure to establish a Methodist 
church at Society Hill, and ascribes the failure “to the influence of one 
Dossey,” and then goes on to reflect upon his moral character. The 
church faithfully and lovingly contradicted this aspersion of the godly 
character of their former pastor. His unblemished words and his devout 
piety were never called in question in a long pastorate of nearly twenty 
years. I never heard any allusion to him that savored of discredit to the 
purity of his purposes. 

I heard too little of brother Dossey ’s preaching to be a competent 
j judge of it. The little I did hear left me with the impression that (as 
was not uncommon with preachers of that day) it was somewhat dramat- 
ic — sometimes with fine effect. I heard Mr. Hartwell say that J udge 
Evans referred once to a passage in a sermon of Mr. Dossey, in which he 
pictured the scene of the women on the way to the sepulchre perplexed 
\ with the question, “Who shall roll ns away the stone?” The Judge pro- 
nounced this one of the most eloquent things he had ever heard. 

Whoever enquired after his health might always be sure of the an- 
swer’s being prefaced with “Through mercy.” Although a sort of stereo- 
typed prefix, it was always so uttered as to make it the index of a real 
sentiment. 

We have given large space, proportionally, to the descriptive accounts 
of Mr. Dossey, but in the long list of pastors he deserves extended no- 
tice, both on account of his character and because of the length and in- 
fluence of his ministry. He was pastor for nineteen years. When he came 
in 1814, the church had fairly begun to realize its strength and its op- 
portunity. He found it a noble company of earnest and pious men and 
devout women. Evander Mclver and Samuel Evans were deacons, while 
the Kirvens (John and William), Daniel Campbell, John F. Wilson, with 
men of less ability and influence, followed hard after these chosen leaders. 
Already a preaching station had been opened on Cedar Creek at Mclver’s 
(now Sherrill’s) mill. The new pastor encouraged this effort to lengthen 
the cords. Preaching was his delight, and his preaching was a delight to 
the people. We soon hear of appointments in other neighborhoods — at 
William Byrd’s, out of which the church at Antioch sprung, and at 
Bethel, five miles from the seat of the church on the road to Cheraw. 
The membership of the church was widely extended, especially to the 
northwest and northeast. 

Renewed interest was felt in the discipline of the church. The church 
covenant was revised and enlarged. The article as to doctrine and ordi- 
nances was divided, and the portion as to the ordinances was made defi- 
nite and emphatic. Rules of decorum withal were adopted, in which are 
set forth unmistakably certain strong notions as to the dignity and pre- 
rogatives of the moderator. This pastor proposed to have it understood 
that there is such a thing as pastoral authority. Roll call at meetings is 
now the order, and absent brethren have an uncomfortable time of it ex- 
plaining to committees. “All at it and always at it” is the idea now. 

Frequent references to social prayer-meetings abound, and days of fast- 
ing, and prayer, and humiliation before God, were no uncommon thing. 
The monthly communion season was a high day. We can fancy we see 
the gathering hosts coming in primitive style from near and far. The 


19 


exercises began often with a sunrise prayer-meeting, and at ten o’clock an- 
other meeting for prayer and praise was held. The preaching service be- 
gan at eleven o’clock. The erect and commanding figure of the pastor 
towered aloft in the elevated box pulpit. Over head hung the sounding 
board. The church is crowded both in the roomy square family pews, and 
in the rear seats, and in the gallery, and in the spacious shed along the 
south side where the^olored brethren listen responsively. Such singing ! 
The preacher leads, using the hymn book he “.compiled,” “The Choice,” 
and perhaps a hymn of his own composition, such as — 

“Amidst the vernal season 
, As forth I roved abroad, 

The flowers addressed my reason 
And pointed up to God.” 

His voice is clear, full, melodious. It is easy to follow him, and the peo- 
ple follow with right good will. The singing of those days is famous. 
The sermon is a warm and tender presentation of some doctrine of Free 
Grace. The faces of his hearers begin to glow, tears, penitent tears, 
grateful tears, start freely, and responses cannot be restrained in the an- 
nex. At the close of the sermon the preacher begins a stirring spiritual 
song, perhaps, 

“The glorious light of Zion 
Is spreading far and wide,” 

and, coming down from the pulpit, moves slowly along the aisles, greeting 
his brethren in the Lord with a hand grasp of fellowship and love. So 
tradition pictures the scene, and it is pleasant to linger over it. 

Frequent seasons of revival were enjoyed. The record of one, in con- 
nection with a camp meeting at Bethel in 1832, appears. Perhaps the 
revival of 1829 was the most remarkable the church has ever known. Of 
that we have some account given by Mr. Dossey himself in a letter to the 
“Columbian Star and Christian Index,” of date Sept. 26, 1829. In this he 
says : “ . . . I may venture to say that there is, and has been for some 
months past, a gracious revival of religion amongst the people of my 
charge. 

Early in the year some were added to the church by baptism ; but 
nothing more than such a gradual ingathering as had often been our lot 
for years together at different times appeared until the opening of the 
Spring. And when the tenth of May was fully come, we were together 
with one accord at Antioch (a house of worship within the bounds of the 
Welsh Neck Church), and suddenly an awful solemnity pervaded the con- 
gregation. Instantaneously every bosom throbbed, every mind was sol- 
emnized, and every countenance expressed anxiety Since 

that memorable day, the pastor of the above named church has baptized 
and connected with it one hundred and two professed believers. These 
taken in connection w r ith those previously admitted makes over one hun- 
dred and twenty-three within the present year, besides those reclaimed 
from a back-slidden state. The good work is still in pleasing progress. 

It has been very common since the 10th of May — that day of days — for 
persons who have been received to baptism, to begin their relation of a 


20 


gracious work at Antioch on that day — ‘the day of the great meeting at 
Antioch’ — ‘The time when the Christians seemed so happy at Antioch.’ ” 

The letter concludes with the modest declaration : “There was nothing 
either new or uncommonly beautiful proclaimed that day. It was the 
same old Gospel, delivered by the ordinary preacher, and in his usual 
style of simplicity. It was only a common human performance. The 
work was divine, and unto God be glory forever, amen.” 

Similarly in the record of a large number of baptisms on July 7th, of 
that memorable year — and by-the-way, our venerable brother, Wm. 0. 
Edwards, was one of that number, the only surviving member of the church 
of Mr. Dossey’s charge — the statement concludes with the pious wish, 
“May it rejoice the hearts of the redeemed in all ages !” 

Dr. Furman’s narrative refers to the fact that “the church during a 
number of years practiced the washing of feet, regarding it as an ordi- 
nance of Christ.” It was Mr. Dossey’s strong convictions on this subject 
that led to the adoption of this practice. Soon after he became pastor he 
announced his views, and induced the church to agree with him. An 
examination of the record leads to the supposition that this rite was ob- 
served irregularly and rarely, and was abandoned before Mr. Dossey’s 
resignation of the pastorate. It is understood that Mr. Holroyd’s opposi- 
tion was specially effective in bringing about the reaction. Mr. Holroyd 
was an intelligent and pious man — coming here from the North. He 
taught the St. David Academy, for a number of years, and was licensed 
to preach by this church, and after removing to Cheraw, served the 
church there as pastor. 

Towards the close of Mr. Dossey’s ministry, as has been intimated in 
the letter of Dr. Furman, there was alienation without and some friction 
within the church. 

The final disruption of the tie that had bound pastor and people to- 
gether through so long a term of Christian service w T as, however, exceed- 
ingly painful. The church and the retiring pastor bore themselves with 
dignity and frank Christian courtesy. 

It is the purpose of the writer to arrange in the closing pages of this 
paper, the recorded and otherwise available matter relative to the work 
of the church throughout the last seventy years in the different depart- 
ments of missions, ministerial education, Sunday school instruction, &c., 
and so we will not dwell now upon Mr. Dossey’s ministry as related to 
these features of the life and work of the church, but it should be record- 
ed that he proved himself the fast friend and progressive leader of all 
such good work. 

Mr. Dossey resigned the care of the church on Dec. 1st, 1832. 

The church was impressed by the gravity of the situation. They 
seem to have acted prayerfully and prudently. A correspondence was 
opened with Rev. Eli Ball, then of Washington, a minister of ability and 
zeal, and of great repute, but this came to nothing. Meantime the church 
turned its attention upon another minister, a young man, but one whose 
praise was already in the churches as an effective preacher of the Gospel ; 
and withal a man to love for his native amiability and excellence of 
Christian character, James C. Furman by name. 


21 


Born in Charleston, Dec. 5th, 1809. The son of the distinguished Dr. 
Richard Furman, James C. Furman inherited, in large measure, his 
father's ability, and enjoyed the advantage of his example and training 
until he was sixteen years old. He was about to enter Charleston College 
when he was bereft of that father’s wise care. After leaving college he 
began the study of medicine, but soon after his conversion in 1828, he 
consecrated himself to the ministry of the Word. Mr. Furman had been 
preaching some five years when the Welsh Neck Church determined to 
ask for his pastoral services, and these five years were years of fruitful 
toil, embracing the memorable period of the great revivals that prevailed 
so widely throughout the South. Mr. Furman had devoted himself for 
the most part to evangelistic work in this period, and his services were 
in demand far and near. His name, his youthful appearance, his singular- 
ly effective gift of persuasive speech, his culture and his piety, and his 
earnest zeal all combined to render him an exceedingly popular and suc- 
cessful preacher. 

He was living in 1833 at the home of his wife’s father, Col. Davis, in 
Fairfield District, and preaching to four country churches. This church 
became intent upon a visit from him, but he could not leave his charge, 
and so, after further deliberation, and increase of desire toward this young 
minister, a committee of two of the younger brethren were appointed to 
visit him, and personally solicit a visit from him. The brethren, R. W. 
Mclver and I. D. Wilson, betook themselves to their sulkies, and cheer- 
fully traversed the long distance, and secured the promise of a visit at an 
early day. The visit was made, a hearty call was given by the church, 
and in Oct. 13, 1833, the record of its acceptance was made. 

The new pastor came at the beginning of 1834, very frail, and in feeble : 
health ; indeed, it was necessary for him to take five months’ leave of ab- 
sence in the first year of his pastorship, to travel and recruit his health. 
Meantime, Brother Hard, a student of the Furman Theological Institu- 
tion, was engaged as supply. 

At the beginning of Mr. Dossey’s ministry the church was strong. It 
was now stronger in various elements — in members, in wealth, in culture, 
in social influence, and in ready and intelligent activity. The tempera- 
ment of the new pastor was adapted to the peculiar condition of the church 
and congregation. There was no asperity in his speech or manner. A 
gracious attraction went out from him upon all, and brethren dwelt to- 
gether in unity about this devout and gentle pastor. 

In Mr. Dossey’s pastorship the church experienced a more rapid ex- 
tension than it had before. In Mr. Furman’s it enjoyed a higher develop- 
ment of its spiritual character, of its missionary zeal, and beneficence, and 
an increase of its influence in the denomination in the State and at large. 
The venerable and trusted John F. Wilson ; the sagacious and zealous 
Dan’l Campbell ; the Mclvers — Dr. John K. and Peter K —par nobile 
fratrum , and T. P. Lide, whose memory is so fragrant wherever he was 
known — these were the leaders of the church in the deacon’s office, while 
a faithful band of intelligent, devout and liberal men and women gave 
them close following. 

Shall we not pause to record at least the names of some whose charac- 
ter and work made an abiding impression upon the life of the church ? 


22 


Alexander Sparks, of large heart and large means ; D. R. W. Mclver, the 
earnest advocate of his Master’s claims; I. D. Wilson, R. G. Edwards, -P. 
0. Edwards, the Kirvens, Alexander W. Mclver, and the man in whose 
great heart, until but recently that heart was stilled in death, the inter- 
ests of this church filled so large a place — Dr. S. H. Pressley. 

And what an array of female excellence and piety there was in the 
church at that period ! The church, under Dr. James C. Furman’s pas- 
> toral care, attained its highest development, and was accorded a position 
second to none in the denomination in the State, on account of its effi- 
ciency, intelligence and liberality. 

A parsonage, the first the church ever built, was made ready for the 
pastor the second year of his ministry. It stood on land given by D. R. 
W. Mclver, adjoining the Wilds place. The meeting-house began to be 
too strait for the congregation, and so there appears, early in this period, 
record of some discussion as to what shall be done. A sister’s gift of $200 
for alterations and repairs was the originating cause of this discussion. 
Decision in the matter was postponed, but the question could not get it- 
self settled. Again and again it appears : “Shall we repair the old house 
or build a new one?” At last, in June, 1840, the people had a mind to 
build ; a committee was appointed, and work was soon begun. 
June 4th, 1843, the house that we now occupy was dedicated. The rec- 
ord is : “Met at 9 o’clock for special prayer, that the presence and 
blessing of God may be with us in the solemn service of tne day. At 
11 o’clock commenced the solemn and interesting services of dedicating to 
God our new house of worship. Dr. Curtis, of Charleston, preached af- 
appropriate sermon from Malachi 1:11, and Brother J. 0. B. Dargan on 
fered the dedication prayer. A large congregation attended, together 
with several ministering brethren.” The account concludes with this 
devout petition : “May the Lord accept the offering and make it truly a 
house of prayer.” Can we not this day record, “This is indeed the house 
of the Lord”? To how many it has been as the very gate of Heaven ! 
The new house of worship — the fourth erected by the church, was con- 
structed of the best materials and with excellent workmanship, and cost, 
according to the building committee’s recorded report, $7,159.57. It may 
interest some to know that even in that day it was sometimes necessary 
to repeat subscriptions to church building enterprises, and that there were 
some who seem to have given more than their share. Most of the sub- 
scriptions were large. It is to be feared that our fathers did not appre- 
ciate the power of pennies. A subscription list for such an object nowa- 
days would be a good deal longer. 

While mentioning the building enterprises of the church of this period, 
it may be well to note that soon after the meeting-house was finished, a 
baptistery was constructed on the site of the present one, a most conven- 
iently situated piece of ground being deeded to the church by Mrs. Hale, 
in consideration of being furnished a pew during her life-time. This bap- 
tistery was built of material taken from the old meeting-house. Until 
this time, 1843, baptism had been administered in the lower mill-pond. 

In 1835, the church was requested by the State Convention to allow 
the pastor to serve that body as agent. But this seemed to be asking too 


28 


much. However, the church cheerfully permitted him to give a season 
of seven weeks to an agency for the Convention. 

In 1837, the pastor was elected to a professorship in Furman Theo- 
logical Institution, and he laid the matter before the church, that they 
might aid him by their advice and prayers to come to the right decision. 
The church agreed to observe their next meeting day as a season of fast- 
ing and prayer, in reference to this so important matter. Right solemnly 
and earnestly did these devout men deliberate upon it when that day 
came, and again a month later ; and when one reads the resolutions 
adopted, it is manifest that there prevailed among them a most noble 
spirit. There seemed to be no narrowness, no selfishness in their view of 
the situation. While they had a dignified sense of the importance of the 
work of their church and could not contemplate without pain a dissolu- 
tion of the happy connection existing between the pastor and the church, 
they recognized the importance of the station to which he had been called, 
and they felt the force that certain circumstances gave the call. They 
could not object, if he were to deem it his duty to accept. Meantime, 
they would pray that the path may be made ve.ry plain to him. Happily 
for the church, the professor waited upon the pastor, and the church made 
a sort of thank-offering of his services for a temporary agency for the in- 
stitution that had coveted possession of him. 

The church observed January 7th, 1838, as a day of thanksgiving to 
God, for having preserved and prospered the church during the period of 
one hundred years, and the pastor preached the sermon that has furnished 
us the history of the earlier years of our church life. 

In the close of 1840, the pastor received a call to the Second or Went- 
worth Street Church in Charleston. The peculiar circumstances of that 
church, recently organized ; the persuasion of influential brethren, that 
his services specially were needed ; the expectation of doing a work of 
great importance at that juncture — all combined to move his mind to ac- 
cept the call. This church felt bound to acquiesce, as they had commit- 
ted the matter to the Lord. At this point in the record, we find a series 
of resolutions that are alike honorable to the church that could formulate 
and adopt them, and to the pastor whose devoted and effective ministry 
justified them. 

The church seems to have had an impression that the pastor’s work 
was not done yet — that the removal to Charleston was an episode. It is 
related that good deacon Wilson would insist upon it that “Brother Fur- 
man” would return, and so the church made only temporary arrange- 
ments. Brother Wilkins, of Antioch, and Brother Richard Furman, of 
Cheraw, were engaged to supply the pulpit. At the close of the year, the 
church invited their late pastor to return, and, when he was compelled to 
decline, they continued their temporary arrangements, until toward the 
middle of the year the record breaks out into a sort of doxology over the 
gratifying intelligence that “Brother Furman will return.” It is pleas- 
ant to picture the scene, on Lord’s day, July 3d, when, after divine 
service, the venerable “Deacon Wilson, in behalf of the church, gave the 
right hand of fellowship to the Rev. J. C. Furman, cordially welcoming 
him again to our communion and the pastoral care of the church.” 


24 


It may be suspected that there were some truly eloquent strains in 
those welcoming words. But it was not for long that the happy connec- 
tion was renewed. 

Ministerial education had a strong claim upon Dr. Furman at an early 
day. Already young brethren were seeking his instructions in a private 
way, and the Trustees of the Theological Institution were pressing him to 
devote himself to this work, for which so few were prepared — a work 
sorely needed, too, among the Baptists of South Carolina. He could no 
longer refuse, and communicated to the church, on Dec. 15th, 1844, his 
purpose to accept the professorship offered him. 

There is a pathetic interest about the record at this point : “It was re- 
solved that we come together fasting on next Lord’s day, and after divine 
service spend some time in prayer to God, for His guidance and direction.” 
“Lord's day, Dec. 22d. — The church assembled fasting. The pastor 
preached his farewell sermon from the 119th Psalm and 19th verse : ‘I 
am a stranger in the earth.’ It was a solemn and affecting time to all 

present, and one not soon to be forgotten After sermon, the church 

met and spent some time in solemn prayer to God, for the church in this 
her time of need, and for our beloved pastor who has closed his labors 
with us.” 

This church has for one hundred years been practically interested in 
ministerial education, and many and considerable have been her contribu- 
tions to this cause, but her most costly giving was this, when she gave 
her honored and beloved pastor. 

Dr. Furman’s pastorship extended over a period of eleven years. Omit- 
ting the time of his connection with the Wentworth Street Church of 
Charleston, he was actually engaged with the church nine and a half 
years. He has been heard to refer to this period in his life as “golden 
days” — and certainly they seem to shine with a peculiar lustre in the his- 
tory of this church. 

The church soon secured the pastoral services of Rev. Samuel Furman, 
an elder brother of Dr. Jas. C. Furman. Mr. Samuel Furman was, pre- 
viously and subsequently to his residence with this church, a citizen of 
Sumter County, where he spent a long life in the ministry. The mate- 
rial available is insufficient for making an extended or satisfactory notice 
of him, or of his ministry here. That ministry was without marked feat- 
ures. He found the church strong and diligent, and left it so. His 
preaching was sound, clear and scriptural, but lacked some of the popu- 
lar qualities that distinguished his brother’s, and his manners and social 
habits were not so engaging. He had the profound respect of the church 
and served them acceptably and efficiently. 

On Feb. 28th, 1846, the licensing of Brother Peter C. Edwards to 
preach the gospel was recorded, and soon after this the church gave him, 
another rich personal gift, to the cause of higher education. He was 
called to the chair of ancient languages in the Furman Institution, then 
located near Winnsboro, retained the position when the institution was 
removed to Greenville and enlarged into Furman University, and occu- 
pied it to the close of his useful life. He served his generation well. He 
was never a pastor, but frequently preached the gospel he loved, and used 


25 


all the powers of his strong character in building up righteousness. He 
died in the prime of his ripened powers in 1867. 

The church in Oct., 1846, was deeply afflicted in the death of Dr. John 
K. Mclver. It may be safely said that the church never had a member 
who better illustrated what church membership should be. He was a de- 
vout Christian, a zealohs and untiring worker, and a liberal and intelli- 
gent friend of all good enterprises. He “used the office of a deacon well 
and purchased to himself a good degree and great boldness in the faith 
which is in Christ Jesus.” 

Mr. Samuel Furman resigned the care ol the church on Dec. 4th, 1847. 
On Dec. 19th, his son, Rgv. Richard Furman, then Secretary of the South- 
ern Baptist Publication Society, was elected, and began his ministry here 
the next month. Mr. Richard Furman’s election was not a venture on 
the part of the church. They knew him well. He had spent some time 
here with his uncle, Dr. Jas. C. Furman ; had preached frequently for the 
church ; had served them, indeed, during the time Dr. Jas. C. Furman 
was with the Wentworth Street Church in Charleston; had married one 
of the elect ladies of this church, the eldest daughter of Dr. John K. 
Mclver. He knew the church and the church knew him, and admired 
him for his gifts and loved him for his pure character and devoted piety. 
The church and the pastor were well suited. There seems to have been 
little that was remarkable occurring during his pastorship. The church 
did its work with a high degree of efficiency, and grew in grace and in 
the knowledge of the Lord Jesus Christ under the fervent ministry of 
their devoted pastor. The church, however, became perceptibly weaker 
in some elements during the latter part of Dr. R. Furman’s ministry. 
Death and emigration caused irreparable losses in her ranks. 

On July 28th, 1851, deacon John F. Wilson died. A prince in Israel 
fell that day. He \Vas the faithful servant of the church in all self-deny- 
ing labor for her interests. A generous supporter of every good cause, 
ready for every good word and work ; the worthy representative of the 
church in all general meetings; the jealous guardian of the purity and 
spirituality of the church, Deacon Wilson was a good gift of God to the 
Welsh Neck Church, and his godly character impressed itself deeply upon 
the church. 

On Dec. 18th, 1853, Dr. Furman tendered his resignation to accept the 
call of the Greenville Church. The work of the Greenville Church had 
acquired additional importance because of the location of the denomina- 
tional college, Furman University, in their city. They demanded supe- 
rior ability and leadership, and found what they wanted in the pastor of 
Welsh Neck Church. 

The church was much grieved by his removal, and in a series of 
resolutions expressed their appreciation of his ministry. This statement 
in it deserves a place here : “For a period of more than five years has 
the relation of pastor and flock existed of reciprocal endearment of feel- 
ing and spiritual improvement to ourselves without the slightest approach 
to discord or the introduction of a single circumstance to mar the uniform 
feelings of kindness and attachment. Zealous and laborious in the dis- 
charge of his sacred functions, he omitted no occasion for our profit and 
growth in grace.” 


26 


In further evidence of the esteem and affection of the church for this 
devoted pastor, the following is taken from the record of Oct. 24, 1886 : 
“Having heard with deep sorrow of the death of Dr. Richard Furman, 
once the beloved pastor of this church, and still remembered with sincere 
affection and gratitude, we desire to make some record of his noble char- 
acter and valuable services. For five years we w^’e privileged to be un- 
der his faithful pastoral care, and some of us recollect our heartfelt grief 
when he left us for a larger field at the Master’s call. As a man, he had 
a noble intellect, the highest culture, polished manners, a most gentle, 
kind and affectionate spirit. His dignity and firmness of principle 
commanded respect akin to reverence from all who knew him. As a pas- 
tor he was faithful, visiting and comforting, and sympathizing with his 
people, and especially kind to the poor and afflicted, who dearly loved 
him. As a preacher he was fluent, earnest, often impassioned in pre- 
senting the truth, melting and moving for the time every hearer. Lit- 
erally ‘his zeal consumed him,’ yet that zeal was according to knowledge 
and was tempered with prudence.” 

From an appreciative sketch prepared after his death by his uncle’s 
pen and published in The Baptist Courier, we take the following: “A 
nephew by blood, and a son in the faith by divine grace, he was naturally 
to us the object of close and scrutinizing attention, and we gratefully re- 
cord that we have never known a more godly man — a man more thor- 
oughly conscientious and more truly humble. 

He began to preach when sixteen years of age, giving promise in the 
beautiful polish of his diction, in the reach of his thought and the intense 
earnestness of his address, of the powerful ministry which he exercised in 
subsequent years. . . Large congregations ever waited on his ministry, 
and no wonder, for there was a perpetual freshness in his pulpit work. 
One who heard him for years, himself afterwards a minister (Rev. J. W. 
Burn), once remarked to us that he had never known a preacher whose 
sermons showed such freshness and variety, and no wonder, for he was a 
constant and diligent student. . . And to this habitual industry was added 
the rare power of thorough mental composition which enabled him, like 
Robert Hall, to reproduce with verbal exactness what he had previously 
I determined to say. In the pulpit he over-exerted himself. . . Often and 
j often the night which followed his weekly labors in the pulpit witnessed 
j his sleeplessness in the midst of severe bodily suffering. And yet the 
• ! people for whom such labor and such suffering were undergone were not 
allowed to know of it. . . And so he went on toiling and suffering, the 
signs of acute pain sometimes visible in the very expression of his eye, 
when with vehement earnestness he was pressing upon his hearers a nec- 
essary attention to their eternal interests.” 

The church lost no time in electing a successor to Dr. R. Furman. Rev. 

N < W AM . W in g ats-was- their choice. He accepted the position offered him, 
but before he could remove to this community he was elected to a profes- 
sorship in Wake Forest College, and requested to be released from his 
engagement here, that he might enter upon the duties of the position in 
which he rendered so signal service to our brethren of North Carolina. 

During the year of 1854, the church was without a pastor, but its ener- 
gies were not relaxed. It again undertook an important building enter- 


27 


prise. They had lost possession of their parsonage property on account 
of defect of title. Brother A. Sparks purchased a most desirable lot near 
the meeting house, and proposed to the brethren building a parsonage 
upon that. The thanks of the church were cordially given him, and his 
proposition was accepted. The present parsonage, so beautifully and con- 
veniently situated, and so comfortable in its appointments, is the result of 
this wise and generous action of the church. 

In March, 1855, Rev. J. C. Phelps, at that time a theological student in 
the Presbyterian Seminary in Columbia, was elected pastor, and signified 
his acceptance at once. His ministry began Nov. 15th of that year, 
when he was ordained here, the ordination occurring while the Welsh 
Neck Association was in session with the church. Events proved that 
the election of Mr. Phelps was a grievous mistake. He was a man who 
seemed incapable of either feeling or inspiring any generous and warm 
affection. He had no faculty for affairs, was in no way a leader, and 
while he constructed good sermons was not an attractive preacher. His 
character was without reproach, but it was also without strength, and 
there were few in the congregation who did not feel a repelling rather 
than an attractive force proceeding from the pastor. 

Let it stand to the credit of the church that they went on with their 
work under the lack of leadership, until it became apparent that the 
welfare of the church was already sacrificed, and that amid the trying cir- 
cumstances of the civil war it was impossible to retain him. Mr. Phelps 
resigned (?) Nov. 5th, 1861. 

A few years ago (in 1880) he returned to this community, having a sad 
and pitiful tale to tell of ecclesiastical wanderings and shipwreck. He 
was then a Presbyterian minister, but proposed to return to the ranks of 
the Baptist ministry, and would like for our church to receive him, and 
restore him to ministerial position. His proposition was promptly but 
kindly declined, a purse was given him to relieve his pressing necessities, 
and he went forth not knowing whither he was going ! 

When Mr. Phelps left the church in 1861, the dreadful throes of civil 
war were upon the people. The male membership of the church had be- 
come reduced before the war began. The elder men had died, but few 
young men came into the church during the last pastorate. The call of 
the State to arms did not therefore sweep into the army so large a propor- 
tion of this church, as of some others, but some of her noblest sons went 
to the field, and some, alas ! returned no more. The church was badly 
crippled in its work, but maintained the usual services. 

Rev. J. 0. B. Dargan, D! D., pastor of the Black Creek Church, supplied 
the pulpit a part oftEe time, and their former much-loved pastor, Rev. R. 
Furman, D. D., who had been compelled to leave the work in Greenville 
and return to Sumter County, served them occasionally. And when no 
minister could be engaged, the deacon, Dr. Pressley, upon whose hands 
the large part of all the church work now devolved, conducted worship 
and read a sermon. 

It must not be supposed that there was no aggressive work done in 
this period. Some very earnest protracted meetings were held, and revival 
seasons were enjoyed, and a considerable number, mostly females, were 


Y 


28 


added to the church. Some of whom have proved to be invaiuable mem- 
bers. 

At the close of the war, the church found itself amid new conditions of 
social order, with greatly reduced resources, both of a personal and finan- 
cial sort, depressed by the calamity that had befallen our entire people, 
called upon to go forward through the perplexities of their strange situa- 
tion, and do the work that needs to be done whether victory crowns or 
disaster overwhelms the armies of the land, the work of saving men and 
building up righteousness. Dr. Dargan continued to serve them statedly. 
Church meetings which had been suspended during the war were re- 
sumed. Special activity was developed in the Sunday school work, and 
a large number of the poorer children were reached and held by personal 
attention. 

In 1866, Dr. Dargan was called to the agency of the Baptist State Con- 
vention, and Rev. S. B. Wilkins, pastor of Antioch, and Rev. W. D. 
Rice, of Sumter, supplied the pulpit the balance of the year. 

On Nov. 4th, 1866, Rev. Rice was elected pastor, and soon after 

removed his family here, and now after five years of an occasional minis- 
try, the church again enjoyed the services of a resident pastor. Mr. Rice 

was born in Barnwell County in . He was for awhile a student in 

the Furman Theological Institution at the High Hills of Santee, and took 

the course of study in Columbian University, where he graduated in . 

His last pastorate had been with the Sumter Church, which he resigned 
to enter the service of his country. 

He brought to the service of this church a strong and well-disciplined 
mind, sound, well-defined views of scripture truth, an evangelical spirit, a 
spotless character, and an amiable and sympathetic disposition. Mr. 
Rice’s capacity for sermonizing was of a high order, and his preaching 
encouraged and stimulated the church. 

Mr. Rice’s pastorship covered the period of reconstruction. The people 
were bravely trying to adjust themselves to changed conditions. The 
church exhibited throughout this period an earnest spirit of toil and sacri- 
fice. Perhaps never before in its history did the church have to struggle 
harder to sustain the pastor, and to meet the increasing demands for its 
own equipment for effective service. Meantime, the general work of the 
denomination was appealing most forcibly to the church that was wont 
to be so loyal and so generous. Right noble was the response. The 
blessing of God rested upon their work. This was decidedly aggressive 
work. The Sunday school became, what it has continued to be, one of 
the most efficient in the land. The poor had the Gospel preached to 
them, and the church was united in love and good works. 

In 1867, the peaceable secession of the large body of colored members 
occurred. It was manifestly better for both them and their white 
brethren that a separate organization should be formed. This was done 
in all courtesy and good feeling, the church granting letters of dismission 
to all in good standing who applied for them. 

Brother W. C. Coker was elected deacon in 1867. 

On Sept. 5, 1872, Brother J. Hartwell Edwards, son of Deacon R. G. 
Edwards, was licensed to preach — the first gift to the ministry the church 
had made since 1846, when his uncle, Peter C. Edwards, was licensed. 


29 


and it is cause for regret that the church has had no other son since then 
to enter upon this work. Is it not high time for us to become concerned 
before God for a bestowal of ministerial gifts and spirit upon some 
among us? 

Mr. Rice’s pastorship, while it was an exceedingly important one in the 
history of the church, was not distinguished by any remarkable growth 
of the church. There was a gradual and substantial development. He 
closed his ministry for the church at the end of 1872, when he removed 
to Newberry county, to occupy an important pastorate, whence he re- 
moved, after two years, to his native county, where he now resides and 
ministers to neighboring churches. 

The church was without a pastor during 1873, but was again served by 
neighboring ministers, frequently and efficiently. Of these, special men- 
tion should be made of Rev. J. W. Burn, pastor of the Hartsville Church, 
residing in this community, however ; Rev. F. W. Eason, pastor of the 
Darlington Church, and Rev. T. W. Hart, pastor of the Cheraw Church. 

A gracious revival interest prevailed, and a number of valuable members 
were received. 

On the first Sunday of January, 1873y*the present incumbent began his 
ministry, having been called from the pastorship of the Newberry Church. 

Like his venerable predecessor in this line of service, he may ask to be 
excused from commenting upon his own ministry. The work of the 
church in this period of fourteen years may be regarded independently of 
that, and certainly should receive some attention, for the sake of com- 
pleting the historical view from the standpoint of this sesquecentennial 
occasion. 

In the period 1850-1865, there was a gradual decline and loss of the 
resources and vigor of the church. In 1866, the tide of her affairs began 
to turn, and 1874 the new pastor found the church progressive and ag- 
gressive, ready for every good work. The membership had increased 
considerably, and, though they were still struggling with the misfortunes 
incident to the great social revolution, they were disposed to practice severe 
self-denial, if need were, in order that the efficiency of church life and work 
might be maintained. The church was a harmonious body, and has con- 
tinued so. Brotherly love has prevailed. There have been no seasons 
of feverish excitement, but we have enjoyed revivals and have had some 
notable times of ingathering. And we have frequently had the satisfac- 
tion of receiving members through baptism in the ordinary course of our 
work. 

A marked feature of the church life has been the prayerful interest and 
careful attention given to children and young people, and this has borne 
good fruit. A large proportion of our young people are like olive plants 
round about the table of the Lord. 

Progress has been made in distributing the work of the church among 
the members, male and female ; and a good measure of success has been 
secured in the efforts to draw the financial support of the church from the 
entire church. At least, enough has been done in these two lines to give 
great encouragement in pressing forward. 1 

It is worthy of mention that an increasing regard for the comfort and 7 
conveniences of the congregation in public worship has been observed, 


30 


and concern that all the appointments of God’s house and the arrange- 
ments for administering the ordinances shall be suitable has been mani- 
fest : Better lights and seats have been provided ; a large supply of hymn 
books and the excellent pipe organ we now use have been purchased ; 
the present chorus choir has been organized ; two Sunday school class- 
rooms have been constructed by private liberality ; the baptistery ha® 
been rebuilt ; Memorial Hall has been comfortably furnished. 

The care of our cemetery, too long neglected, has become a recognized 
duty of the church, the necessary means for keeping it in attractive order 
being largely supplied by income from a legacy of $400, bequeathed for 
this purpose by Brother Allison Smoot, who died in 1880. 

It is believed that the systematic attention to the external and material 
part of the interests of the church have had a happy effect in increase of 
zeal in her service. 

It was thought advisable, in 1873, to sell the lecture room, to secure 
funds to make some necessary repairs to the meeting-house. It was 
bought by the school commissioners and removed. The* parsonage prop- 
erty has been made more valuable and convenient by some extension and , 
changes of boundary lines, and other improvements. 

In 1881, the church received a legacy, amounting to $ , from Miss 

S. Eliza Evans, who had for many years been an interested and generous 
member. By the terms of her bequest, the church was required to apply 
the first one hundred dollars of annual income from this fund to pastor’s 
salary; the second to Welsh Neck missions, and the balance to the edu- 
cation of young men for the ministry. The legacy has been securely in- 
vested, and the income has been appropriated according to Miss Evans" 
will. So, she “being dead, yet speaketh” through her generous gift. 

In 1885, the Ladies’ Working Society reconstructed the baptistery, at 
an expense of $290, and gave the church what the pastor regards as one 
of the neatest and most convenient country baptisteries to be found in 
the State. . 

In 1887, the church received a bequest from Miss JLoi\isa E. McIntosh, 
who died on May 21, 1883, and after careful deliberation, Th view oif This 
dear lady’s special interest and fruitful labor for our young people, and 
her devotednes? to their social improvement, and her uniform and earnest 
support of the prayer-meeting of the church, it was determined to use the 
fund in erecting a building on the church lot, in which social meetings, 
young people’s meetings and prayer meetings might be more conveniently 
and comfortably held. And it was determined that this building should 
be regarded as a memorial of our devoted sister. 

Memorial Hall was built in accordance with this resolution of the 
church, and it is pleasant to have to say that a marked gain has been ex- 
perienced in using it for the various and frequent services held within its 
walls. 

On March 2, 1884, A. A. Gandy, some time before received by letter 
from the Black Creek Church, and Thomas H. Coker, a member with us 
from youth, a lineal descendant of Philip James, our first pastor, were 
elected deacons. The wisdom of the church in placing these two young 
men in this important office while those who had so long served were still 
serving efficiently, was soon proven, for these younger deacons had but a 


31 


few months of association with their seniors when one of these, Brother 
W. 0. Coker, was lost to us by removal to Darlington, and the other, the 
veteran deacon S. H. Pressley, was removed by death. 

In the death of Dr. Pressley, which occurred Feb. 18, 1885, the 
church suffered the severest sense of loss it had known since the 
venerable deacon Wilson, of blessed memory, died. Dr. Pressley had been 
a member ot this church for nearly forty-five years, and from the begin- 
ning of his connection he was zealous and active in her service. For 
thirty-eight years he was superintendent of the Sunday school. For 
thirty-six years he was devoted in the office of deacon. For many years 
he also served as clerk and as treasurer. Indeed, without disparagement 
to any, it may be said that for the greater part of the time he was con- 
nected with the church, he cheerfully bore the heaviest burdens, rejoiced 
in doing the largest share of the work, and was the truest exponent of the 
life and spirit of the church. Dear Dr. Pressley ! How this occasion re- 
calls his beaming face ! Who could be so fully, so happily in sympathy 
with it as he ! The monument that stands at his grave was “erected by 
friends who cherish the recollection of his kindness” — friends of every 
age and station. 

The removal of Dr. F. E. Wilson into the community, soon after Dr. 
Pressley’s death, gave thechurch the services of another deacon, as he was 
received as such from the Antioch Church. 

We gratefully record the fact that the work of the church has not been 
suffered to fall into decay, but rather in these latter years more efficiency 
and more fruitfulness has characterized her life. She looks with interest 
and satisfaction upon the number of younger members who seem to be 
preparing for larger usefulness in her service. The agency of our 
“Young People’s Society of Christian Endeavor” in developing the piety 
and working capacity and efficiency of our younger members should be 
recognized here. This society , was organized in Sept., 1885, and has 
maintained a vigorous life to the present. 

But it is time to bring these notes to a close, though from the pastor’s 
point of view there seem to be many other things worthy of recording 
here. 

The present membership of the church is one-hundred and sixty-sis;, of 
whom eighteen are absent, and one-hundred and forty-eight reside in the 
neighborhood. 

Ninety persons have been received by baptism during the present 
pastor’s ministry. The net gain of the church has been sixty-seven. 

The organization of the church is as follows : 

Pastor, John Stout ; Deacons, F. E. Wilson, M. D., T. H. Coker, A. A. 
Gandy; Treasurer, L. M. Coker; Clerk, Miss M. L. Coker. 

There are some notable features of the history of the church which 
could not be treated fairly in pastoral periods, and it is proposed to notice 
some of these in a few supplemental pages. 

The self-respect of the Welsh Neck Church has been a striking charac- 
teristic. A church of Jesus Christ has an inherent dignity that no other 
organized body on earth can claim. It may be composed of the untitled 
and obscure, of the poor and illiterate, but if the members be regenerated 
persons, baptized into the death of their Lord, united together under his 


32 


divine warrant to keep his word and ordinances and to forward his cause 
in the world, then not councils or senate, or conclave of whatever kind 
that men may convene can claim precedence. It has been a matter of 
great satisfaction to this writer in exploring the recorded history of our 
church to find that our high and honorable lineage and estate has been con- 
stantly remembered. The church seems to have borne in mind that it 
was doing business in the world for the Lord Jesus, and it has deported 
itself with becoming dignity. Many illustrations might be cited. Notice a 
few : The position and practice of the church as to corrective discipline 
has been firm and consistent. It has insisted that the divinely derived 
authority of the church should be respected; and especially in the earlier 
times, when, let us say, public manners were not so orderly as now, it in- 
stituted careful enquiry if any brother was reported as walking dis- 
orderly, and required of him reparation of wrong, and public confession 
of repentance. It gives one a strong impression of the authority that all 
recognized in the church, to read the minutes of the earlier church con- 
ferences. It has sometimes been the case that the church has had to deal 
with persons of influence and high social position, but its attitude has been 
the same to all. The dignity of the church has been maintained. 

Early in the history of the church one of her ministers, for some occult 
reason, became offended with his brethren, avoided their meetings and 
when remonstrated with ignored their authority. The record is tolerably 
full at that point, and it seems that our fathers acted with all patience 
and kindness, but did not falter in their purpose to assert the authority 
of the church. The case proceeded to his exclusion, and though the 
Charleston Association interposed, the church stood firm, and proposed 
that he should be restored to fellowship only as any other refractory 
member might be. 

A minister who had retired from the pastorship of the church, but was 
residing in the community, “inquired if this church would object to his 
baptizing any person within their bounds who might come forward and 
relate to him a satisfactory Christian experience.” To which it was 
answered that “the late pastor has the right as a minister of the Gospel 
to baptize any person who may relate to him a Christian experience, but 
it will be optional with the church to receive such persons as members.” 
The church had rights and duties in the premises which could not be 
set aside. 

2. An important chapter in the history of this church might be entitled 
Denominational Loyally. The earliest recorded covenant, that of 1760, 
is sound to the core, and the subsequent covenants of 1783 and 1814 ex- 
hibit no change except in the way of a fuller and more explicit statement 
of distinctive Baptist principles ; and if it were deemed expedient to 
formulate the present doctrinal position of the church, these covenants 
would furnish the substance of it. 

In 1751 the church became associated with two others, the First Church 
of Charleston, and the church on Ashley River (now extinct), the 
articles of association being the same as those of the Philadelphia Associa- 
tion, and from that date to the present the interests and work of the De- 
nomination have been very dear to this church. Its ministry has been 
allied, at least while in office in this church, with the ministry of the 


33 


denomination. Important statements of Baptist principles have been 
formulated by them. They have sat in the councils of the denomination, 
have presided in the Association and Convention, and the church has been 
indifferent to no enterprise that had in view the extension of the truth 
heartily believed in by these Welsh Neck Baptists. 

If there was a partial and temporary lapse from the denominational 
position as to non-admittance to the Lord’s table of persons regarded by 
the church as not scripturally baptized, let it be remembered how quickly 
they regained the right position. 

When the Southern Baptist Convention was organized in Augusta in 
1845, this church sent a strong delegation to that important meeting, the 
pastor, Rev. Samuel Furman, John F. Wilson, Alexander Sparks, J. D. 
Wilson, R. G. Edwards and Dr. John K. Mclver, and it has constantly 
maintained a lively and practical interest in the work of that Convention. 

On one occasion the church deemed it her duty to set up her opinion 
against the opinion of one of the Boards of that Convention, and to enter 
her protest against their action. A question had been raised as to her 
pastor’s orthodoxy. An appointment given him by the Foreign Mission 
Board was withdrawn on the alleged g round that the views he held as to 
the inspiration of the sacred Scriptures were not in accord with those held 
by the brotherhood of the Southern Baptist Convention. The church 
promptly adopted and published the following statement : 

1. Maintaining as we do with all Christians, that “All Scripture is 
given by inspiration of God,” we see nothing in the views of our 
pastor as set forth in his correspondence with the Foreign Mission Board 
inconsistent with the Bible teaching on this subject, or with any doctrine 
held by this church. 

2. We have discovered nothing in the public and private teaching of 
our pastor during the years of his ministry with us tending to destroy or 
weaken the faith of any in the Holy Scriptures as the revealed will of 
God; but on the contrary w T e recognize that it. has been a distinct and 
special feature of his ministry to stimulate and organize the work of study- 
ing God’s word, and we record the fact that at no time in the history of 
this church has so large a number of the members and congregation been 
regularly engaged in the reverent study of the Bible. 

3. We heartily endorse the stand taken by our pastor for liberty of 
thought and conscience in an open question of Biblical interpretation in 
an issue that has been forced by others ; and we hereby express the fullest 
•confidence in him, both as to the soundness of his faith and the efficiency 
of his ministry, and w r e regard the notion that it would be dangerous to 
entrust him with the duty of preaching the Gospel to the heathen as pre- 
posterous in the extreme. 

These resolutions are given here in illustration of the jealousy of the 
church over its soundness in the faith. They may be taken, also, as 
illustrative of the thoroughly self-respecting and independent spirit of a 
typical Baptist church. 

3. The relation of the church to the negroes requires special mention. 
The first settlers of the Welsh Neck probably did not bring slaves with 
them, but in less than fifty years they "bad become numerous in this com- 


34 


inunity, and in the covenant of 1785 we find a distinct article bearing 
upon the duty the members of the church owed these their dependents. 
This article breathes a kind spirit, and inculcates the obligation to bring 
them under the influence of Christian worship and instruction. 

As early as 1779 this class had so increased in the church, that Rev. 
Mr. Winchester, the pastor, advised a separate organization for them, and 
this was effected ; but under Mr. Bedgegood’s ministry, the plan of 
separate organization for the negroes was abandoned, and they were again 
incorporated with the church. Leaders and deacons of their own choice- 
were recognized by the church, and these had large influence and respon- 
sibility. Bearing in mind the religious temperament and demonstrative 
disposition of the race, the church arranged that they should have services 
of their own, but endeavored to keep these within proper bounds. Care- 
ful attention was given to instructing and examining applicants for mem- 
bership, special meetings of the church being held for this purpose, and 
patient and forbearing faithfulness was exercised in discipline. It is 
within limits to say that one-third of the record from 1780 to 1861, is 
devoted to the concerns of the colored membership. They were en- 
couraged to attend public worship, and to receive the same instruction 
from the minister that the others received. 

An earnest effort was made under Mr. Dossey’s ministry to establish 
some just and right rule of action in cases when it was necessary to decide- 
as to the marriage relation. 

Many hundreds of them were hopefully evangelized through the agency 
of this church, and baptized by her ministers. In 1865, the last year 
they were reported on the roll of the church, eight hundred and six were 
in the fellowship of the church. Reference has been made to the fact that 
these withdrew of their own motion, and organized a separate church. 

4. For over fifty years the Sunday school work of the church has been 
in special favor. Bro. William 0. Edwards, now in his eighty-first year, 
remembers seeing a Sunday school at the Cedar Creek meeting house 
when he was a boy. The school teacher, one William Dean, taught it,, 
and had grim old men — Revolutionary soldiers — for scholars. The ordi- 
nary books and methods of the week-day school were employed. 

In January, 1834, just after Dr. Jas. C. Furman began his ministry, a 
committee was appointed to enquire into the propriety of establishing a 
Sunday school connected with this church. The committee reported 
favorably, and the following officers and teachers were appointed by the 
church : Rev. J. C. Furman, President ; John F. Wilson and John K. Mc- 
Iver, Superintendents ; Mrs. Smith, Mrs. Grant, Miss E. Sparks (after- 
wards Mrs. T. P. Lide) and Miss E. Grant, female teachers ; D. R. W. 
Mclver, H. J. Foster and I. D. Wilson, male teachers. The pastor was- 
requested to give notice that the school would go into operation on the- 
3rd Sunday in January, and to request that parents, and particularly 
those of the church, would unite in its support. That school has had no- 
vacation. The present pastor repeats the request made fifty-three years 
ago, “ That parents, and particularly those of the church, would unite in 
its support.” 

After the war Sunday school work all over the South took on more life 


35 


and vigor. This school developed rapidly, and it has seemed to grow in 
interest and efficiency to this good time. 

5. The relation of the church to Missions and Education has been a 
notable thing in its history. The Charleston Association within the first 
decade of its organization was actively engaged in raising funds for 
Ministerial Education, and in 1783 Mr. Williams, a member of this 
church, “ was nominated to receive contributions for Rhode Island Col- 
lege (now Brown University).” In 1792, the church entered upon 
systematic work in connection with the Charleston Association, “ to provide 
means to assist pious young men in their studies for the ministry;” and 
from that time to the present, the interest of the church in this line of 
work has been maintained. Reference has been made to her munificent 
personal gifts to the cause of Ministerial and Christian Education. The 
contribution of money can not now be summed up. It is significant of 
the high estimate the church of the present places upon Christian Educa- 
tion, that the thank offering of this occasion is a gift of $700 to the en- 
dowment of Furman University. 

The earliest mission work of the church, apart from the extensive 
evangelizing work done in the region round about her seat, was among 
the Catawba Indians in this State and North Carolina. This work was 
begun in 1802. “ In 1806” — a friend cites Mr. Wood Furman as au- 

thority — “at a meeting of the Charleston Association with* the Welsh 
Neck Church, the Indian, Robert Mursh, preached with acceptance to a 
large And affected audience.” This Indian preacher was present doubt- 
less as an agent for Indian Missions. 

In 1813, the Charleston Association met with this church, and Luther 
Rice was present to tell the story, then so fresh and thrilling, how God 
had opened to the Baptists of America a door of Foreign Missions. Mr. 
Rice had arrived that year from India, leaving his colleague Adoniram 
Judson there, while he proposed to organize the Baptist brotherhood in 
the home-land to support and prosecute the work. Thus the Welsh Neck 
has the honorable distinction of being in an important sense the birth- 
place of Foreign Mission work in South Carolina. 

The church entered into the organization of the Baptist State Conven- 
tion in 1820, and through that Convention has been engaged in the State 
Mission work of that body, and the representatives of this department of 
missions have always found a cordial greeting and a cheerful response to 
their appeals in this church. 

The For.eign Mission sentiment of the church seems to have had strong 
and vigorous development in the period of Dr. James Furman’s pastor- 
ship. In 1838, it is recorded, “The present state of our Foreign Mission- 
ary Board requires us to contribute immediately for their relief;” where- 
upon $500 was contributed and forwarded. In 1842, the church 
appropriately observed the first Lord’s Day in October, in celebration of 
the fiftieth anniversary of the establishment of the Foreign Mission of our 
brethren in England. 

The record of April 6, 1842, was, “After some time spent in the con- 
sideration of the state of our Foreign Mission Board and our duty in re- 
gard to it : It was resolved that we make an effort, within our church 
and congregation, to raise a sufficient sum to support a missionary in Bur- 


36 


mah ; and should the amount be raised, that we apply to our Board to 
assign to us Bro. Kincaid as our missionary.” On June 1st, “the pastor 
reported that Bro. Kincaid could not be obtained as our missionary. It 
was determined to consider the propriety of selecting some other mission- 
ary for our support.” There seems to have been no question as to the 
money necessary for his support. 

For the first time in the history of the church, it has this year enjoyed 
the coveted honor of having a representative in the foreign field. 

Miss Nellie Hartwell, daughter of Rev. J. B. Hartwell, D. D., who was 
baptized into our fellowship and who retains her membership with us, be- 
gan mission work at Canton, China, under the appointment of our Foreign 
Mission Board, a few weeks ago. 

6. The activity and efficiency of the organizations maintained by the 
ladies of the church have been remarkable. 

Since 1835, the ladies have had a society to work not only for local ob- 
jects, but for missions and education. The record book of the early 
society shows that much real work was done, and the minutes of the As- 
sociation bear testimony to the generous feeling of those noble women 
toward missions. The local work has often been very important and con- 
siderable, amounting to large sums, given to improve the church building, 
or in some yray to add to the comfort of the congregation, or to increase 
and better the facilities for church work. 

In 1872, at the suggestion of the venerable Mrs. Jane Grano, Cor- 
responding Secretary of the Woman’s Mission Society of the Baltimore 
Baptist Churches, our esteemed sister, Mrs. Ellen C. Edwards, began to 
collect special contributions for the Woman’s Mission to Woman Work. 
In 1874, a formal organization of a Woman, s Mission Society was effected, 
and this society has had a continuous existence. It has enjoyed a healthy 
growth in members and interest and contributions, and has exercised a 
strong influence upon the entire church and congregation. The contribu- 
tions of the society from February, 1874 — date of organization — to the 
present time, have amounted to $1,433.77. 

In 1874, soon after organizing, the attention of the society was directed 
to the opportunity before it : to advance the work of Foreign Missions in 
the State by correspondence of individual members with their acquaint- 
ances in the churches, suggesting co-operation where Woman's Mission 
Societies had been organized, and proposing the work where it had not 
been undertaken. This correspondence developed decided interest. It 
became apparent that the Baptist women of South Carolina were anxious 
to do more and . better work for missions, and especially that the propriety 
and expediency of an organized woman’s mission work would be appreci- 
ated generally, if brought to their attention. 

In 1875, one of our ladies, Miss M. E. McIntosh, was requested by the 
Chairman of the Foreign Missions Committee of our State Convention, 
Dr. J. A. Chambliss, to undertake the work of soliciting funds from the 
women of our churches, for a mission residence, then much needed, in 
Canton, China. Consent was given on condition that Woman’s Mission 
Societies for further work for missions might be organized. Some of our 
ladies were associated with Miss McIntosh, as a Central Committee of 
Woman’s Mission Societies of South Carolina. And so the work of or- 


37 


ganizing Woman’s Mission Societies in the Baptist churches of South 
Carolina began. In 1876, our State Convention formally recognized this 
committee, and it has worked through these years under the authority of 
the Convention. It is an unspeakable pleasure to contemplate the ben- 
eficent results of that work. 

With this brief sketch of the large and fruitful work which Divine 
Providence committed to the hands of some of our elect ladies, the pastor’s 
notes of the life of the church must close. 

From the contemplation of the history of one hundred and fifty years 
it would be profitable to turn and at least broadly outline the form and 
character of the development to be desired now and to be expected, but it 
is high time to relieve your attention. 

Truly, in this place where the God of our fathers recorded His name, 
He has come unto us and blessed us, and we will humbly and confidently 
accept His promise, “I will bless thee.” 


Table of Baptized and Excluded, 1760-1834. 


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Table of Baptisms and Contributions of Welsh Neck Baptist Church, 1834 to 1887. 


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report. t Of this amount §1,000.00 was a legacy of Deacon John D. Wilson. 


MEMORIAL SERMON. 


By JAMES C. FURMAN, D. D. 


“ That ye be not slothful but followers of them who through faith and patience 
inherit the promises.” — Heb. 6 : 12. 

Among the formative influences which combine to give shape to man- 
ners and customs, and even to character, a large place must be allowed 
to the force of example and to the correlate law — the propensity to imi- 
tate. To this cause, more, perhaps, than to any other, may be ascribed 
national peculiarities — those traits of character which distinguish one 
people from all others. It would seem as if Great Britain and Ireland, 
stocked by the white race, and occupying the same locality on the sur- 
face of the globe, washed by the same tides and encompassed by the 
same atmosphere, would show a population distinctly homogeneous in 
character ; but the facts do not accord with this expectation. The 
Englishman has a character of his own ; the Scotchman, a character of 
his own ; and the Irishman a character of his own. Latitude and longi- 
tude — insular position — the breath of the frozen north behind them, and 
mellowing atmospheric influence borne on the bosom of the Gulf Stream 
in front of them, would seem to promise a pervading uniformity of char- 
acter ; but the promise is broken to our experience. The Scotchman is 
born to abstract speculation ; the Englishman to blunt business and fair 
play; and the son of Erin to the irrepressible drollery which sees analo- 
gies which no one ever saw before, and by the key of his humor brings 
to light a fund of amusement which, but for his mental dexterity, would 
have remained forever locked up. This gift of the Irish mind is ac- 
counted for, if we suppose that some time in the long past, some man was 
born in Ireland with a large endowment of the power of wit, just as 
later, in England, Shakespeare was born with a large endowment of dra- 
matic power. It is easy to see how this first born wit would exhilarate 
and delight the minds around him by the scintillation of his fancy ; how 
he would become a centre of attraction, and how his practice would im- 
part the idea to others, and excite in them the desire of doing just what 
he had done. Thus the taste and the habit of tracing fanciful analogies 
would be formed and propagated, and by the law of heredity would pass 
down from sire to son, just as the young hound more readily takes the 
trail of deer or fox, and the young setter stands in pause at sight of the 
partridge. 

But whatever may be true of national characteristics, there can be no 
question that the lik.eness in families, especially in the manner of speak- 
ing and in general bearing and demeanor, are greatly affected by this 
one cause. It was more plainly seen under our old domestic institution 
than now, when the connection of servants with the household is sub- 
jected to constant change. In the olden time, if the master and mistress 
were quiet persons, children and servants exhibited more or less of the 


41 


same qualities ; and, on the other hand, if the heads of the house hap- 
pened to be vociferous and fussy, the dependents, children and servants 
alike showed themselves expert scholars in learning to make a noise. 

Nothing, then, can be more natural than that, in addressing our moral 
nature, the voice of inspiration should appeal to this fruitful susceptibil- 
ity of our nature. It sets Christ before us as our pre-eminent exemplar. 
It sets before us a long line of the faithful of whom the world was not 
worthy, and urges our running the race which they did, ere they took 
their seats as witnesses of the racing of their successors. Paul calls upon 
his brethren to follow him as he followed Christ. And in our text the 
author of Epistle to the Hebrews enjoins the imitation of those who in- 
herit the promises. 

This last expression may demand a word of explanation. A promise 
is either a declaration in words of an intended good — or it is the subject 
matter, the content, of such predictive declaration, the thing which the 
promise indicates. This case of double but related meanings of a word 
is very common. Thus a gift may be the act of giving, or it may be the 
thing given. My friend’s gift, as the act of giving, makes a book mine ; 
but the book remains mine, as his gift, the thing given, long after the act 
of giving was done ; nay, even after my friend’s death. Now, the prom- 
ises made to Abraham, that, if willing and obedient, his descendants 
should eat the fat of the land, was a promise which, in the first sense, 
every Israelite held as an inherited possession, but only those who com- 
plied with the prescribed conditions, came into possession of the blessing 
contained in the promise. So, here, the persons alluded to are consid- 
ered as having, “ by faith and patience,” appropriated, and as now en- 
joying the blessings promised, “ an inheritance incorruptible, undefiled, 
and that fadeth not away, reserved in heaven for them who are kept by 
the power of God through faith unto salvation, ready to be revealed in 
the last day !” 

We do not propose to go further into the meaning of our text, and to 
show how faith and patience are connected with the glory hereafter to 
be revealed — and how they, therefore, constitute elements of the noblest 
example which human beings can set before human beings. We use the 
text simply as suggesting a leading thought appropriate to this special 
occasion. 

The hundred and fiftieth anniversary of the founding of this church 
naturally turns our thoughts back to the men who founded it. They 
crossed the waste of waters, not with the hurrying, holiday speed of 
modern ocean transit, but with the tedious delays incident to the naviga- 
tion of the deep in lumbering vessels propelled only by winds and sails, 
at one time stopped by deadly calms, and at others driven from their 
course by adverse winds. Perching for awhile near the Delaware, they 
again took wing, and alighted at length on the rich alluvion of the Great 
Pee Dee. Of them it may be said, as Mrs. Sigourney, with more of 
poetry than of truth, has said of the Pilgrim Fathers, “they left unstained 
what here they sought, freedom to worship God." And this not because 
they were better men than the Puritans, but because they held better 
views of church polity. They were Baptists, and from the very nature 
of their church organization, persecution of others is an impossibility. It 


42 


is the history of -Quakers as non-resistants, and of the Baptists as inde- 
pendents, that they have always left others free to obey the dictates of 
their own consciences in the matter of religion. The Divine plan of 
church government makes this a logical necessity ; and as cutting off the 
very possibility of religious persecution, it constitutes one of the evi- 
dences that the plan is the Divine one. And yet, as these same churches 
held that a professed regeneration is a condition of membership, it is easy 
to see how personal holy living and combined activity in good works should 
become characteristic of them. 

The church, as a body, had more than half completed the last ten of a 
hundred years of its existence when it became my lot to form a personal 
acquaintance with the worthy men and women, who in the succession of 
three generations were standing in the places of the original Welsh immi- 
grants. It is of some of these I desire to recall some personal reminis- 
cences. Doubtless the church, as I knew it, owed much of its character 
to the first settlers and their immediate successors, godly men and 
women, whose works followed them, when they themselves were resting 
from their labors. Certain it is, that in the long past this church was one 
of the little coterie of churches which took the .lead in those different 
public measures, which looked to association and co-operation. It was 
one of the three (Euhaw, Charleston and Welsh Neck) that formed the 
first Association in South Carolina. What a halo of glory is around the 
head of this trio of churches ! To go annually to Charleston from the Pee 
Dee was to encounter difficulties and hazards, of which we hardly dream; 
imperfect roads, swamps, broad and boggy, streams unbridged, and not 
always supplied with ferriage ; and yet, like the ancient pilgrims, who 
made the barren valley of Baca a well, these men of the olden time for- 
got privation and peril in the thought of the goodly fellowship of their 
brethren in the Lord. When the little nucleus was formed in Columbia, 
of what has now grown to be the Convention of the denomination in the 
State, this church, true to her character in the past, took her place with 
the far-seeing few who did not “despise the day of small things.” In the 
past, not so remote, if the history of the church were to be given in « 
single expression, I think it might freely be described as a perpetuated ex- 
ample of Christian activity and refinement. Years ago, when a lady from 
another part of the State, and of a keen relish for worldly amusements, 
had resided for some time at Society Hill, she was asked how she liked the 
place. With perfect candor she replied that she did not like it at all, 
because it ivas Sunday all the week 'round! Years after this, one of our 
brethren, remarkable alike for the accuracy of his observations, and for a 
happy power of expressing them ( Dr. J. A. B.), upon a visit to Society 
Hill, observed to a friend, “What a delightful aroma of refinement there is 
about the place.” 

Just so ; there was such an atmosphere’of refinement, and it was that re- 
finement which springs from genuine piety — the piety that is not held for 
occasions, that governs on week-days as well as on Sundays. It is to the 
honor of my predecessor, who filled a pastorate of nearly twenty years, 
that I found a community remarkably free from the perverted use of the 
tongue. James calls our attention to the fact that he who governs the 
tongue is able to govern the whole body, and certainly the Welsh Neck 


Church, in 1834, was remarkably free from tattlers and vain-talkers. It 
is sometimes alleged that Ladies’ Working Societies are not as free as 
they might be from the retail of injurious reports; as if the members 
meant to compromise matters by giving their fingers to beneficence, and 
their tongues to mischief. But, so far as I knew, this charge had no ap- 
plication at Society Hill. There were saintly women here, in whose pres- 
ence a tale-bearer would have stood abashed. And, besides, in default of 
any interesting topic of profitable conversation, there was always at hand 
a selected volume, the reading of which would give wholesome and pleas- 
ant direction to the thoughts. 

Paul says in his letter to the Corinthians : “I speak as a fool; ye have 
compelled me.” He alludes to the fact that the empty boaster's manner 
of speaking includes a frequent reference to self ; a noticeable and re- 
dundant use of the first personal pronoun. But it is quite possible, as in 
Paul’s case, that what the fool is doing all the time, one may do on occa- 
sions without being foolish. Already I have found it necessary to allude 
to myself, and may have to do so still more frequently, but I shall de- 
pend for my excuse on the nature of the case, and on the intimation from 
yourselves that the presentation of personal reminiscences would comport 
with your wishes. 

My coming to Society Hill was on this wise : The pastorate had be- 
come vacant by the resignation of Mr. Dossey, who had occupied the place 
about nineteen years. From some cause, the thoughts of the church were 
turned toward myself, and letters were written, Whether these letters 
contained a call or merely solicited a visit, I do not remember. But they 
did not accomplish their object, and the church remained pastorless. At 
that time a young minister was a great rarity in the State, and the church 
was greatly troubled to know what to do, except in the one case ; they did 
not agree as to the eligibility of parties named. The matter was made 
the subject of special prayer for Divine guidance, and on one particular 
occasion, one of the deacons delivered himself to the brethren, as having 
obtained some new light : We have been praying to the Lord that we 
may be united, and we are united on one man, and can’t unite on any 
other. And we have written fo him to come to us and he has declined, 
and we keep on praying to God to direct us ; but it seems to me we ought 
to stop praying until we do more than we have done. The Lord said to 
Moses at the Red Sea, “Why callest thou upon me? say unto the children 
of Israel that they go forward.” And so he urged that instead of a letter, 
special messengers should be sent to see the brother on whom their hearts 
were set, and to lay the case before him. Accordingly two brethren, 
Major D. R. W. Mclver and Col. I. D. Wilson, were deputed to visit Fair- 
field District and make the wishes of the church known. The messengers 
made their way to Fairfield, but did not find the object of their pursuit, 
for he was near Baton Rouge, in Chester county, just then lying very 
low from a second relapse ot fever, and was in the hands of consult- 
ing physicians. The messengers, however, made their way to Chester 
and obtained a promise that if I was permitted to recover my strength, 
I would visit Society Hill and see the church face to face. 

Accordingly, in the fall of 1833, near the close of a three days’ 
journey, one Friday afternoon, just as I was completing my way across 


44 


a dam which held back a lively little stream, I was stopped by a 
portly form, which I recognized as one which, in my boyhood, I had 
seen as a visitant at my father’s house in Charleston. It was Deacon 
John F. Wilson, of blessed memory. I soon learned that Leavensworth, 
with its shady water oaks and its broad verandahs, was to be my 
resting-place for the night. If I may compare small things with great, 
it was my Appii Forum in my progress toward my point of destination. 
My kind-hearted brother and his motherly wife had provided that a love- 
ly company of Christian young women should meet me. I mention their 
names: Elizabeth Wilson, Martha and Ellen Grant, Jane Kirven, Han- 
nah Dabbs and Jane Lide. Most of these names were subsequently 
changed by marriage, and almost all of those who bore them have passed 
into that better life where the mutations of earth are felt and feared no 
more, leaving behind them the fragrant memorials of decided Christian 
character. 

Oti Saturday morning we were at the church conference, and my first 
pulpit work was performed with the old Welsh Neck. The effort sent 
me to bed for that day and the next, but somehow — in what way, I do 
not now distinctly recollect, the church and myself came to the con- 
clusion that it was the will of the Lord that I should transfer my labors 
to the Pee Dee country. 

About ten years of my life — not counting an interval of about 15 
months, when I was absent from Society Hill, being pastor of the 
Second Baptist Church in Charleston — were spent here ; and if a pastor 
ever received from a people, greater tolerance, more considerate atten- 
tions, more delicate sympathy, it has not come to my knowledge. The 
only drawback to this delightful experience was the pastor’s conscious- 
ness, that he could not adequately requite the abounding kindness and 
confidence of a beloved people. He felt as all through his ministerial 

life he has felt that a deficiency of early advantages diminished his 

means of illustrating and enforcing Divine truth, either in the inter- 
pretation of the word itself or the use of that varied knowledge which 
may be reaped by industry in the fields of science and history, and 
may be used in illustration. He was often pained at the meagreness 
of the repast which he spread, especially when he saw that those who 
partook did so with a healthful spiritual appetite, which would keenly 
have relished better fare, but yet made no fastidious complaints of the 
poorness of the cuisine. More than once he consulted privately with 

the deacons as to his own wish, to repair to Newton, that he might 

gain the advantage of better training, but as often was over-ruled by 
the protests of these good brethren, so that he surrendered his own 
judgment to the wishes of brethren who had the highest claim to his 
affection and gratitude. Thus things continued until a call to another 
line of service several times repeated, induced these very brethren to 
think that a higher call than that to any pastorate ought to be honored 
by a compliance, both of the church and its pastor. Thus my halcyon 
days in the Pee Dee country came to their close. 

Precious, precious days \ how the remembrance of them is as ointment 
poured forth ! How the men and the women who strove together for the 
the faith of the Gospel, who endeavored to keep the unity of the Spirit in 


45 


the bonds of peace, abide in the memory of the heart as living realization 
of whatsoever things are just and true and honest and lovely and of good 
report. 

How pleasant it would be to give a pen picture, however brief, of the 
goodly men and women who made up the membership of Welsh Neck 
Church. But this is not possible. We cannot even name them all. Let 
us start from apoint in the suburbs. At Centre Hall are M.rs. Grant and her 
daughters. At Myrtle Hill is Mrs. Jane Dranghon Edwards, watching 
over her family group of two sons and two daughters with even more 
than usual maternal care and anxiety. Hard by is" Mrs. Dubose, with 
her fatherless children, Joshua and Jane Kirven. Then there is the resi- 
dence of Mrs. Governor Williams, with the regular and occasional occu- 
pants of the same, her sister-in-law, Mrs. Mclver ; her beloved friend, 
Mrs. Fort, and Miss Charlotte Kirven. Hard by is another home, pre- 
sided over by Mrs. Alexander McIntosh, the eldest daughter of Pastor 
Dossey, admired from her girlhood as very pretty and very amiable, and 
as I saw her in her matron life, a charming specimen of Christian sim- 
plicity and affection. On the other side of the Williams residence is the 
summer resort of another family, where the wife and mother is wielding 
over a family of sons the kind of influence which a superior intellect, 
combined with genuine piety and fine culture, does exert. She was the 

daughter of Hansford, Esq., a lawyer of ability, and the wife of 

Alexander Mclver, Esq., for years solicitor of the Northeastern Circuit. 
In that group of boys was one who now sits as a justice of the Supreme 
Court of South Carolina. Making our way toward the village, we pass 
the former abode of Judge Wilds, now presided over by his daughter, 
the wife of Major D. R. W. Mclver. Mrs. Mclver inherited the talents 
of her father, and the scintillation of wit in her conversation and her 
letters answered to the brightness of her lustrous eyes. Passing to the 
village proper, her mother, now the wife of Dr. Thomas Smith, with 
courtly manners dispensed a cordial hospitality, never better pleased than 
when, with her own hand, she was preparing some little delicacy to grat- 
ify the appetite of some suffering sick one. In the large mansion form- 
ing the background to quadruple rows of water oaks, was Mrs. Dr. Mc- 
lver, with the blood of the Greggs and the Marshalls in her veins, and 
with a trembling Christian hope, which was destined, notwithstanding 
her fears to the contrary, to flower out in the dark hour of death with 
the beauty of the night-blooming cereus. On the adjoining lot stood 
the former residence of the venerable Mrs. McIntosh, whose hardness of 
hearing partially excluded her from the pleasure of general society, but 
only endeared the more the pleasure of special conversation with a friend 
and the reading of her Bible and of religious books. The observer who 
formed her acquaintance'could not fail to see in her a Quaker-like simplic- 
ity, united with a ruling love of order and an exquisite neatness. The 
knocker upon the door and the andirons and their accompaniments upon 
the background of brick-work brightened with turkey-red, shone like 
Corinthian brass, while her cap and kerchief always looked as if fresh 
from the hands of the laundress. And these outward signs had their 
counterpart in the attributes of her character. Without ceasing she was 
seeking God’s blessing on her son and his family — prayers which God 


46 


has answered with signal blessing. In the next home is Mrs. Alexander 
Sparks, an eminently prudent and judicious woman, of whom her husband 
once said that he had never made but two bad bargains in his life, and 
in those cases he did not consult his wife. Now, if any one should infer 
that Mrs. Sparks was a noisy, blustering, self-asserting woman, nothing 
could be further from the fact. Her strength was the result of sound 
practical sense and great goodness of heart — a goodness of heart which 
made her hand ready to help in every call for aid. Across the street in 
the home of Mr. David Gregg was his noble wife, who, though not a com- 
municant, desired to be so. In the equipoise of quiet dignity, of a meek 
and gentle spirit, Mrs. Gregg left memorials of her influence in her daugh- 
ters, Mrs. James H. McIntosh (now dead), Mrs. Etsell Adams and Mrs. 
John J. Mclver, and in her only son, Bishop Gregg, of Texas. In the 
adjoining residence, the home of Mr. Caleb Coker, was his honored wife, 
still numbered with the living, and of whom, for that reason, I cannot 
further speak than to say that sons and daughters, fulfilling life’s great 
end, rise up and call her blessed. A little further back from the main 
artery of the village was the home of Miss Nancy Mclver, of Miss Eliza 
Evans, Miss Rachel Hollow’ay and Mrs. Griffin and her bright boys and 
loving daughter. This was an abode where Jesus would have felt at 
home as in the house of Martha and her sister Mary. Miss Eliza Evans 
was too deaf to hear much of conversation, but she read constantly, and 
having a strong taste for the poetical, she charged her memory with pass- 
ages tender or beautiful or sublime, and in her own peculiar manner 
would repeat them to others. Of dear Mrs. Griffin I must say, that if 
gentle, earnest sympathy and unsparing attention to the suffering consti- 
tute a claim to the title, she deserved to be called a sister of charity. 
But the time would fail me to speak of Mrs. Watson and her daughters, 
of Mrs. Betsy Edwards and Mrs. Bouie, of Mrs. Douglas and the vener- 
able Mother Sparks, and others still to whom the welfare of the church 
and the glory of God were objects of prayerful interest. 

We have taken this bird’s eye glance at the honorable women of the 
old Welsh Neck in the expectation of dwelling a little more at length on 
that group of them found in the home which has been referred to as 
the Williams residence, a home whose hospitality the young pastor and # 
his household were permitted to share during the time when a parsonage 
was being erected. The central figure in that group was Mrs. Williams 
herself, the widow of Gen. David R. Williams, an ex-Governor of the 
State and an ex-member of Congress. Mrs. W. belonged to the old family of 
Witherspoon, her father and uncle having an heroic record in the account 
of the Revolutionary struggles of our forefathers. Mrs. Williams was a 
tall, finely proportioned woman, with regularly formed features, a clear 
cut mouth ; lips neither too thick nor too thin ; a nose slightly acquiline, 
soft hazel eyes, a complexion too sallow for beauty, and a voice and man- 
ner in which truth, sincerity, kindness and dignity seemed unmistakably 
blended together. In a sermon occasioned by her death, I remember to 
have employed a comparison of the transparency of her character with 
the limpid clearness of the streams of limestone water, where the behold- 
er sees distinctly the very pebbles on the bottom. 

Before I formed a personal acquaintance with Mrs. Williams, my for- 


47 


mer pastor, the Elder Basil Manly, had said to me other, “She is fit to be 
the wife of a president of the United States.” This, bear in mind, was 
said at a time when the presidents were models of dignity and worth ; when 
Martha Washington, Mrs. Adams and Mrs. Madison were in the speak- 
er’s eye. One of the Welsh Neck ministers once quoted to me the re- 
mark of another, that if a person could be saved without conversion, it 
seemed to him Mrs. Williams was that person. The day that she died I 
alluded, in conversation with her step-son, Col. Nicholas Williams, to the 
fine remark of Wm. Jay, that notwithstanding the vulgar prejudice, many 
a step-mother has been a mother indeed, when with the the tears rolling 
down his manly cheeks, he said: “My dear sir, I have never known the 
difference.” Time and again, when special calls would be made for chari- 
table contributions, has she transmitted through the hands of her pastor 
her willing gifts — sometimes a hundred dollars at once, and always with 
the request that the donor should be unknown, and with the added re- 
quest for prayer, that God would enable her to be a faithful stewardess of 
what was committed to h«r hands. 

Some incidents connected with the commencement of her hope in Christ 
were remarkable. She had long been the subject of deep religious im- 
pressions, but the question of her relationship to Christ had never been 
satisfactorily settled to her own mind. One of her regular daily habits 
was a devout reading of the Holy Scriptures. An edition of the Bible in 
four volumes was always at hand, and as soon as the breakfast things 
were cleared away, she took her accustomed seat and commenced he r 
reading. At the time referred to, her husband, Gen. Williams, was car- 
rying on a very heavy piece of work, in the construction of a bridge over 
the stream and swamp of Lynch’s Creek, some 50 miles from Society 
Hill. The size of this stream entitled it to be called Lynch’s River, for 
in volume of water and extent of flow, it surpasses many another stream 
in the State, designated with the name of river. 

On a given morning at the breakfast table, Mrs. Williams stated she had 
a very vivid and unpleasant dream the night before. She had dreamed 
that a special messenger (Smart), one of the General’s favorite servants, 
riding “the clay-bank mare,” one of the numerous animals taken to the 
scene of labor, had brought word that some accident had occurred, and 
that General Williams was fatally injured. The table having been cleared 
away, Mrs. Williams took her seat as usual and opened the volume before 
her, when the noise of the opening of a gate on the eastern side of the lawn 
attracted her attention, and sure enough there was Smart, riding the 
clay-bank mare. Powerfully impressed by the stange co-incidence, she 
cast her eye upon the volume before her and read the words, “Be still; 
and know that I am God.” Just then and there, as she subsequently 
averred, did she bow herself absolutely to the righteous sovereignty of 
God. In the exercise of an unqualified submission, she accepted Christ as 
of God made unto us wisdom and righteousness, and sanctification and re- 
demption. Thus in an hour of deepest darkness, light sprang up. The 
messenger had brought word that General Williams, though badly crushed 
by fallen timbers, was still alive, and Mrs. W., accompanied by the 
accomplished and skillful family physician, Dr. Thos. Smith, was soon on 
the way to the scene of the disaster. May I mention, by the way, that 


48 


Gen. W. would not allow a thing to be done for his own relief until the 
servants who were injured had been first attended to. He blamed him- 
self for an unnecessary risk, in raising heavy timbers, involving danger to 
others, as well as to himself, and then he was a fine example of a type of 
character, which the patriarchal form of Southern society tended to nour- 
ish — a just, generous, noble care for the well-being of dependents. 

But to return to the domestic group, of which Mrs. Williams was the 
centre figure. One of these was the venerable Mrs. Mclver, the widowed 
sister of Governor Williams. Nervous disease, attended with very acute 
paroxysms, confined her to the house, and largely to her chamber. Yet 
her spirits were high, her opinions positive, her manners courtly. When I 
once said to her that I hoped her son, Major D. R. W. Mclver, would one 
day preach the gospel, she responded, “What? Will Mclver preach the 
gospel? never; no; never/’ I had seen the interest which he took in 
reading to the black people on Sunday mornings. I knew that his solici- 
tude for their spiritual welfare was deepening from this very exercise, and 
felt a strong persuasion that, an entrance on the work of the ministry would 
be the issue. The mother thought of him as her jocund, laughing son, 
generous and full of good impulses, but not the stuff to make a preacher 
out of. And I suppose she died with that impression. But her young 
pastor lived to see her son zealously laboring as a good minister of Jesus 
Christ. 

Another figure in this group was Mrs. Catharine Fort, the widow of 

Fort, of Georgetown, and a daughter of Rev. Edmond Botsford, who 

was for many years pastor of the Baptist Church in Georgetown, having 
once been pastor of the Welsh Neck Church. Mrs. Fort was a deeply 
pious woman, with a natural temper perhaps as lovely as ever adorns 
female character. The gentle expression of her sweet face seemed to be- 
token a soul full of “the peace of God.” It was beautiful to see the 
affectionate confidence between “Aunt Williams” and “Cousin Kate.” 

The third figure in this group was that of an old lady, not always 
present, but honored with marked respect when she was there, Miss 
Charlotte Kirven. This remarkable old lady was herself a study. Born 
in humble life, never above the necessity of her own personal la'bor for a 
support, always attired in the simplest garb — a homespun or calico dress 
and a Virginia or an untrimmed cottage bonnet; yet, she was always 
a welcome and honored guest among those accustomed to the indulgences 
of wealth. Dr. Smith, who could not tolerate an idle poor person, al- 
ways treated her with marked deference ; indeed, used to cite her as an 
evidence that poverty was no excuse for indolence and ignorance. But 
what was remarkable in Miss Charlotte’s case was the amount of read- 
ing she had done, and her mastery of what she had read. It was inter- 
esting to observe the twinkle in her deep-set. grey eyes when some point 
in theology became a subject of conversation. She would refer to the opin- 
ions of Wesley and Fletcher, of Bunyan and Fuller, with clear grasp of 
their views, and often with an exact citation of particular passages. An- 
drew Fuller was especially a favorite with her. This acquaintance with 
books was not effected by dawdling over her work, but she saved the 
odds and ends of time, turning to good account moments that might have 
been wasted in listlessness or in gossip. It was really quite remarkable 


49 


to see the little old woman, with her high cheek bones and freckled face, 
and her simple garb, throwing out observations which would have been 
recognized as appropriate in the lips of a man of letters. 

I have dwelt so long on these “ honorable women ” as to leave but nar- 
row limits for reminiscences of the other sex. Omissions I must make, 
and I know not how better to do than to give a glimpse of the men who 
filled the deacon's office during my pastorate. 

Of these I shall mention first Daniel Campbell, a Scotch Highlander, 
who said of himself : “I was a Baptist before I ever saw a Baptist. 
The New Testament made me a Baptist.” He was, in fact, one of a col- 
ony of Scotch people who came to this country under rather peculiar 
circumstances. It was the result of a religious awakening which had a 
remarkable origin. It seems that a man in humble life, a cobbler by 
trade, in reading his Bible came upon the doctrine of the new birth, of 
which he had never heard any thing from the pulpit. With this new dis- 
covery he continued to search the Scriptures with intense interest and 
with prayer for Divine illumination. Relieved at last of the burden of 
guilt by a personal faith in our Lord Jesus Christ, and feeling the ineffa- 
ble joy and peace which such a faith induces, he began to read the Scrip- 
tures to his neighbors and to tell them of his own happy experience. Soon 
his little cottage could not contain the companies that gathered in the 
evenings to listen to these readings and exhortations. They assembled 
under the trees, large and interested audiences. Mr. Campbell told me 
that he had seen the daughter of the lord of the manor shedding tears freely 
•as she sat in her carriage on the outside of the crowd, listening to the 
■earnest words of this good man. 

Many came to exercise like precious faith. And now, still further 
seeking in the Divine Word for guidance, they came to see that it was the 
duty of believers to be baptized. What this was, comparing Scripture 
with Scripture, they saw to be different from that which they had been 
accustomed to call baptism. For a time they were in a quandary, out of 
which, however, they were relieved by the information of a traveler, who 
gave them to understand that in a distant city was a company of people 
who believed and practiced in accordance with the views which they 
themselves held. Upon this information they sent a deputation of nine 
men to said city. These nine men were baptized and were the nucleus of 
a Baptist Church in the Highlands. One of their number was long known 
in Richmond County, N. C., as Father White, and was at one time pastor 
of the Welsh Neck Church. 

Mr. Campbell was not baptized in Scotland, but his convictions of duty 
were formed there. 

He was a poor man, occupied as an overseer from my first knowing him 
to the day of his death ; and yet, in a community then abounding with 
wealth, he was placed in the office of deacon. The fact is explained by 
the solid w T orth of his character. A man of sound judgment, of an integ- 
rity which commanded the respect of everybody, familiar with the Scrip- 
tures, clear and retentive in his memory of whatever he read, staunch and 
resolute as a countryman of John Knox is wont to be, and withal deeply 
devout, he was a man to fill the office with eminent success. I was often 
struck with the use he made of the weekly religious paper. He mastered 


50 


the contents of the substantial articles and could recall them like one train- 
ed to critical analysis. He died during my pastorate. 

Mr. Peter K. Mclver was, for a time, in the Welsh Neck deaconship, 
having filled the same office previously at Antioch. Were the world filled 
with such men as' he, wars would cease and court houses would crumble 
down. Kind, gentle, patient, modest, conscientious, he was greatly loved 
at home and thoroughfy confided in by his brethren and the whole com- 
munity. 

Another occupant of the deacon’s office for a part of the time of my 
pastorship was the late Hon. Thomas P. Lide, the genial, generous, sym- 
pathizing and devout man, to whom honors came not because they were 
sought, but because they were due. He was a graduate of Union Col- 
lege, Schenectady, N. Y., under the presidency of Dr. Knott. Before his 
settlement at his beautiful home, near Springville, on Black Creek, 
having married Miss Elizabeth Sparks at Society Hill, he made this place 
his residence. This gave me the opportunity of an intimate acquaintance 
which I number among the rich blessings of my life. In the church con- 
ferences, in the Union meetings (held on the 5th Lord’s days), and in the 
annual meetings of the Welsh Neck Association (then embracing churches 
in Chesterfield, Darlington, Marlboro and Marion districts), he often spoke 
with telling effect; for he never spoke for the sake of making a speech, 
but from earnest conviction and the movement of spiritual desires. Be- 
longing to a family known for their intelligence, but inclined to be too re- 
ticent, this readiness to communicate was the more remarkable in him. 
His expression was always terse, and his manner grave and deliberate. 
Few had a more appreciative sense of the humorous, but it was equally 
free from the bitterness of satire, on the one hand, and the levity of buf- 
foonery on the other. It was the fine play of what Andrew Fuller has 
called sanctified facetiousness. It did not disqualify him for going into 
the prayer-meeting and leading in the songs of praise or in the utterances 
of prayer and supplication. It did not hinder him from listening with 
undivided attention to the ministrations of the pulpit. How often have 
we seen him exhibit his tender sensibility to the truth by his eyes suffused 
with tears and then turned to find an answering sentiment in some other 
lover of the truth. He was one of those hearers that make preachers 
preach. Nor was his pen suffered to be idle. The readers of the reli- 
gious press in South Carolina of years ago will remomber his initials, T. 
P. L. In the circulation of religious literature he took great interest. 
The Welsh Neck Association, long before the war, had a system of colpor- 
tage, and the house of this dear brother was the depository of the books, 
which he furnished to the missionaries, procuring fresh supplies as older 
ones were exhausted. This was a labor of love, in which he greatly de- 
lighted. The visits of these self-denying men to his well-appointed and 
most hospitable home were made cheery by his own large-heartedness and 
the cordial, gentle spirit of his most amiable wife. In the promotion of 
the interests of agriculture he took an active part, as he did in every 
measure looking to the public welfare. The willing suffrages of his fel- 
low-citizens invested him with the office of State Senator. He was an 
active trustee of Furman University when the institution took its larger 
form ; and when its theological department was subsequently cut off to 


51 


form the nucleus of the Southern Baptist Theological Seminary, he was 
one of the original Board of Trustees of the Seminary. 

May I mention two incidents as illustrative of the character of my noble 
Christian brother? One antedated the war; the other was subsequent to 
it : 

At a meeting of the Convention at Society Hill, his former pastor 
was, for special reason, purposing to go to Charleston, but, by violent 
cold, recently taken, was almost incapacitated for traveling. There were 
two modes of going, one by stage, running to Georgetown, and thence to the 
city ; the other by railway from Camden, but Camden more than fifty 
miles off. But I was given to understand that the question of ways and 
means must not worry me for a moment. Without detailing his plans, tbe 
thoughtful benevolence of my good brother removed the pressure of any 
care. I was to go that evening to his house, where, if matters grew worse, 
I was sure of medical attention and good nursing. In the morning, with 
little change, and the anxiety to reach the city still continuing, my friend’s 
commodious family carriage was at the door ; and when I had entered it 
and taken my place upon its cushioned seat, behold he himself mounted 
the steps, and taking his seat, assured me that he would hear to nothing 
else than being tlTe companion of my journey. That night in Camden he 
waited upon me with all a brother’s tenderness, and in the morning 
saw me safe on board the train. Is it strange that I should think of him 
as John did of Gaius, his dearly beloved, whom he loved in the truth. 
Were a justification needed for such a recital as this, I would find it in 
3 John 5-8. 

The other incident belongs to the post-bellum period. The vandalism 
of General Sherman’s army had swept over parts of South Carolina like 
the breath of the sirocco. Houses rifled or burnt, cribs and meat- 
houses emptied, furniture mutilated with bayonets, silver carried off, and 
crockery smashed into bits ; cattle, mules and horses driven off ; wagons, 
carts, carriages, buggies, plows and hoes consumed in bonfires ; these were 
some of the means of impoverishment employed to break the spirit of 
our people. And in many instances it had the effect of shaking con- 
fidence in God as the hearer of prayer. Beligiously believing that they 
were right, and having made an appeal to God for vindication, men 
could -not understand the fatal issue of the war, excepting on the suppo- 
sition that God does not hear prayer. They forgot that outside of the 
Jewish economy God has nowhere promised immunity from physical 
evils to the workers of righteousness ; that the Chaldeans were not bet- 
ter men than Job because they marauded successfully upon his herds 
and left him stripped of everything ; that Alexander Hamilton was not 
a worse man than Aaron Burr. 

It was in the dark days after the war, when it was necessary to pro- 
vide temporary means to keep our educational efforts from being sub- 
merged by the stygian tide which was flowing over the State, that it 
became my duty to visit the Welsh Neck Association. The body met at 
Mt. Elon, and here it was my privilege, in going to a friend’s house for 
the night, to take a seat alongside of dear Tom Lide in his own convey- 
ance. It was a rickety buggy, the seat of which had lost its guard, while 
its creaking joints and wheels induced me to believe that the enemy 


52 


had spared it as not being likely to be of use to anybody. Here was a 
change from old circumstances ; but I can testify that in the pious spirit 
of its owner was no change. We talked about God’s providences, 
but not one note of complaint, not one sentiment of distrust fell from 
bis lips. The same man who in affluence had been cheerful, thankful, 
studious of duty, exhibited the same qualities, only more strongly, as the 
stars shine brighter in the sky not suffused by sunlight or moonlight. 

The deacons who were in office all the time of my stay at Society Hill 
were John K. Mclver and John F. Wilson. 

Dr. Mclver had not long been in office when I assumed the pastorate. 

In the popular mind of Darlington District (now county) he held a 
place for sense and worth with such men as Judge Evans, Hugh Lide 
and Timothy Dargan. His personal bearing was self-possessed and dig- 
nified ; his habits systematic and regular ; his utterances simple, direct 
and never extravagant. By those who knew him, anything that he said 
was understood to mean all that the words conveyed. He used no as- 
severations; no emphatic repetitions ; his yea always yea and his nay 
nay. With no pretension, no apparent consciousness of superiority, he 
was easily accessible to others, giving sympathy to the suffering and the 
benefit of his advice and help to those who felt the neeff of his judicious 
counsel. We occasionally meet with men of a certain type with whom 
jokers never take liberties, not because the jest might evoke irascible feel- 
ing or tart reply, but from a sort of instinctive sense of the unfitness of 
the thing. Dr. Mclver commanded this kind of respect. 

But it is time to stop this imperfect analysis, and give some facts. He 
kept the records of the church, and was never behind hand in writing 
them up. He conducted the singing, having a great love for music, a 
voice of fine volume and very melodious, and a deep spiritual relish for 
this form of devotional exercise. He was always at prayer meeting, and 
was almost invariably called upon to take part. In doing this it was ob- 
servable how appropriately he expressed himself in the language of the 
Scriptures. He was superintendent of the Sunday school, and doubtless 
his own exceptional punctuality contributed to the formation of that 
character which the school has since borne. 

In this connection let me mention an incident that may be of use to 
others. About the time of the formation of the school, a meeting of the 
teachers was held, and Dr. Mclver was called on to lead in prayer. He 
begged to be excused, backing up the refusal with the remark, “ You do 
not know my weakness.’’ But he was assured that in that feeling every 
person present deeply sympathized, and was given to understand that we 
should expect him to go forward. This he did, and put up a prayer pro- 
foundly reverent and humble, and admirably couched in the diction of 
the Bible. Several years afterward he alluded to this occurrence, and 
thanked his pastor for not allowing him to forego his duty, alleging his 
conviction that had he been excused then, other refusals would have fol- 
lowed, and thus have formed a habit of neglect which could only have 
operated injuriously on his religious enjoyment. He pitied most sincerely 
those professors of religion who stay away from prayer meetings for fear 
that they may be called on to lead in prayer, or who, if they go, dread 
the liability to be asked to lead in the devotional exercises. He enjoyed 


53 


with, keen relish the ministers’ and deacons’ meetings which in those days 
preceded the Union and the Associational meetings. 

And this suggests another incident illustrative of his character. At a 
most delightful meeting at Bennettsville, he staid with a number of us 
at the house of Rev. Campbell Stubbs. At an early hour of Sunday 
morning, when others were looking forward to the enjoyment of the day 
as “ the great day of the feast,” with twelve miles and a ferry-crossed 
river between him and Society Hill, Ur. Mclver, turning away from the 
religious gratifications immediately around him, mounted his horse in 
order to be present and on time at the Sunday school. How harmonious 
with such a beginning is the subsequent “ evergreen ” history of this 
institution. 

I will mention one more incident as illustrative of his character. At 
a conference meeting when some point of special interest was under dis- 
cussion, Cap. Edwards (R. G.), a truly godly and zealous man, but liable 
in the heat of debate occasionally to use too strong an expression, had 
made some remark that was offensive, (probably implying inefficiency in 
the deacons). In replying to what he had said, Ur. Mclver alluded to 
this remark as impertinent. This was on Saturday. The next day be- 
fore public worship began, Ur. Mclver requested me to call the church 
together for special conference. When they convened he referred to the 
meeting of the day before and of his having characterized a brother’s re- 
mark as impertinent. “ I have nothing to say of the justice or propriety 
of that brother’s conduct ; I am concerned with my own, and I wish to 
retract the language used by myself in pronouncing what he said as im- 
pertinent. Bifference of years and difference of relations will not jus- 
tify the use of such language, and I beg to recall it.” The words were 
scarcely uttered, when the Captain sprang to his feet. “ No, Brother 
Moderator, it was all my fault. I should not have used the language 
which I did,” &c. Thus what looked like a painful case of variance be- 
tween brethren was instantly brought to a close, with the added pleasant 
consequence that Captain Edwards’ esteem for Ur. Mclver seemed to 
have been deepened by the occurrence. “ The work of righteousness is 
peace, and the effect of righteousness quietness and assurance forever.” 

Ur. Mclver was an active and generous supporter of denominational 
education in South Carolina, giving both his time and money. His sec- 
ond son (who bore his name and who fell in the Confederate service as the 
captain of a company), was a member of the first graduating class in 
Furman University. His fellow graduates were Ur. J. B. Hartwell, 
missionary to the Chinese ; U. C. Brian, M. B., of Texas, and Colonel R. 
B. Watson. Ur. Mclver’s oldest son had just completed his course in the 
South Carolina College, when he died, in the full hope of a glorious im- 
mortality. Four daughters still live — one the widow of Rev. R. Fur- 
man, U. B., of Fort Worth, Texas ; one the widow of Ur. S. H. Press- 
ley, of Society Hill ; the third, the wife of Colonel Zimmerman Davis, of 
Charleston, and the fourth the wife of Robert B. Watson, of Ridge 
Spring, South Carolina. 

I have left little space for a pen picture of him who was longest in the 
deacon’s office, and who, with a humble sense of his own worth, was long 


54 


regarded both here and in the regions around as a standard of Christian 
consistency. 

I have already alluded to the impression made upon me in my boy 
days by the pious bearing of Mr. John F. Wilson. Ten years’ intimate 
intercourse with him in my manhood only deepened this impression. 
Naturally sedate, he was religiously reverent. He was eminently a man 
of prayer; quiet, cautious in a high degree, and conscientiously abstaining 
from everything like a mere show of feeling, those who knelt near him 
could perceive his participation in a prayer by an irrepressible, deep 
breathing which, all unconsciously to himself, betokened his sympathy. 
He was very tender of the feelings of others. A friend once said to me, 
“ If Mr. Wilson saw one of his sons standing in the way of the descend- 
ing sweep of a cotton press, he never would say to him, ‘ Get out of the 
way there !’ but, ‘ My son, hadn’t you better get out of the way of the 
sweep?’ ” 

He was greatly grieved by the appearance of ill temper or ill conduct 
in others. In view of the prevalence of intemperance, he practiced total 
abstinence. Indeed, I am inclined to believe that the honor belongs to 
him of bringing about the effort to reduce the evil by means of a social 
organization. At the house of Mr. Robert Weston, somewhere between 
1825 and 1828, a number of delegates to the Charleston Association were 
entertained. Among some of them, at least, the conversation turned 
upon the subject of drunkenness and the possibility of abating the evil 
by an agreement among good men to give up the indulgence of liquor 
drinking. Mr. Wilson's earnest talk had a decided effect on the mind of 
one of the ministers, Rev. Jesse Hartwell, who agreed (whether with 
others or not I do not know) to join Mr. Wilson in a pledge of absti- 
nence. The next morning when the decanters were placed on the 
sideboard for the customary ante-breakfast potation, Rev. Mr. Mallary, 
having prepared his glass, summoned the attention of his brother Hart- 
well, to remind him of how great a pleasure he was denying himself by' 
his new pledge. At the next year’s meeting of the Association, Mr. 
Mallary preached the introductory sermon, when his text was, “ Wine is 
a mocker ; strong drink is raging ; and he that is deceived thereby is not 
wise.” He had thought over the facts connected with the drinking cus- 
toms of society, and was thoroughly aroused. He gave to the press arti- 
cle after article under the general name, The Marvelous Doings of Prince 
Alcohol. Public attention was thus called to the enormous evil, and a 
simple but efficient means of arresting it was set on foot. Thus “ two 
are better than one.” The unassuming Welsh Neck deacon would never 
have appeared in the role of a reformer, but his w r ords stimulated his 
bolder and more energetic brother to action. It reminds us of the dif- 
fident Melancthon counseling, and the courageous Luther precipitating 
action. 

He was scrupulously honest. For many years he was treasurer of the 
Association, or of its Executive Board, and he was careful not only to 
have his paper- exhibits clear and clean, but he used a separate bag for 
each separate fund. The contents of each one of these little receptacles 
would show the exact condition of the fund on hand. If the Chairman 
of the Executive Committee was appointed to write a letter to a missionary 


55 


or to a beneficiary at Wake Forest, the good old gentleman would be sure 
the next time they met to take from his waistcoat pocket the “ sevens 
pence . ( twelve and a half cents ), charged as postage, and insist on his 
receiving it. “ Straws show which way the wind blows,” and such little 
things as these show the rule of strict integrity in the man. In his view, 
an agent serving you should not be made to bear the expense of the ser* 
vice. Neither the recipient of the letter nor the writer was justly charge- 
able with the cost of the mail, and therefore it must be paid by the com- 
mittee. 

This sense of justice, showing itself in minute affairs, once led a brother 
deacon of the Cheraw Church ( the late A. P. La Coste ) to remark to me 
with his French animation, “ No one ought to doubt the reality of religion 
who knows the character of John F. Wilson. He insists on a settlement 
to a cent, and then on his way home, if he meets a poor fellow suffering 
with bare feet he will give him the money to buy a pair of shoes.” 

This prudently economical and punctiliously accurate accountant was 
“ a lover of good men,” and probably delighted in nothing more than in 
extending hospitality to the servants of his Lord and Saviour. When a 
minister was likely to be coming southward, he would write to invite him 
to his house. Brethren passing through Society Hill on their way to and 
from Union and Association meetings, calculated, as a matter of course, 
on the most cordial welcome from himself and the noble Christian woman 
who blessed his home. 

It is time for me to stop, but I cannot close these reminiscences 
without some' reference to the colored people. 

They constituted a large part of the congregation. On Sunday 
mornings, while Sunday School was in progress, quite a number list- 
ened to the reading of the Scriptures and other religious books (as 
Pilgrim’s Progress, The Holy War, Sambo and Tony, &c.) This ser- 
vice was conducted by Major D. B. W. Mclver. They attended the 
11 o’clock preaching in common with the whites, and at the close of this 
service the pastor preached to them separately. Some of the whites would 
stay in to this service and some of them were known to have said that 
they liked the sermon to the black ' people best. In the afternoon it 
was understood that the pastor would be in his study for conversation 
with any desiring any special instruction and particularly with those de- 
siring to join the church. The profession of religion among them was 
guarded with much care. There were seven colored deacons, who were 
charged with inquiring into the connubial relations of parties applying for 
baptism. That loose views of personal purity and of marriage obligations 
should have prevailed among the descendants of long generations of poly- 
gamists is not to be wondered at. Some have supposed that these evils 
are to be ascribed to their servitude, but this is a mistake. There 
were instances of unrighteous and cruel masters, who criminally disre- 
garded the conjugal relations among their slaves, but these were the ex- 
ception, not the rule ; just as tyrannical husbands and cruel mothers and 
brutal fathers are not the rule, but the exceptions. The improvement in 
social morality among the blacks was manifest and progressive. Never 
before in the history of mankind had so great a mass of human beings 
been lifted from savage barbarism to an incipient civilization as the mil- 


56 


lions elevated by Southern servitude, controlled as it was, to large degree, 
by Christian men. Church relations and discipline tended strongly in the 
same direction. Indeed an intelligent friend once remarked to me that 
the colored members of the church were coming to be regarded by the 
other negroes as a kind of aristocracy, and that there was danger of this 
proving a temptation to join the church. At any rate there was, in the 
large membership at Society Hill, a decided tone of good morals, and of 
unquestionable piety — slaves then, as in Apostolic times, “ adorning the 
doctrine of God, their Saviour.” 

The images of a number rise distinctly to my view, along with the 
mutual confidence between them and their owners, but out of them I beg 
to recall a single specimen from each of the sexes. The first I mention 
was known as Maum Dinah , the property of Alexander McIntosh, who 
had nursed her master in his childhood and performed the same office for 
his children. So thoroughly trustworthy and sensible and sympathizing 
and handy was this good woman, that her presence in the sick chamber 
was greatly valued. She put on no airs, was really glad to have an op- 
portunity to serve others, and though not forward to speak, yet when she 
did so, it was edifying to see the strength of her faith and the spiritual 
wisdom of a deeply experienced Christian. She maintained family wor- 
ship in her own cabin, and one evening in the week all her children, who 
had families, with others who would join them, were made welcome. This 
she did without sympathy from her husband, but after many years she had 
the satisfaction of seeing her children and her husband baptized in obedi- 
ence lo the Saviour, whom she loved and served. In her quiet way, she 
would place in my hand her two dollar contribution to the cause of Mis- 
sions. 

The other name which I take pleasure here to record, believing fully 
that it is written in the Lamb’s Book of Life, is the name of Daddy Billy , 
one of the deacons. He was the superintendent of one of Dr. Mclver’s 
plantations. He was a venerable person considerably more than six feet 
in height, and while Maum Dinah had the pure African physiognomy in 
the shape of features and in color, his face showed more of the Moorish 
style. He was piously reflective and the objects within the range of his 
observation became associated with religious truth. In telling of the 
trouble of soul which he had when under conviction, he said that he came 
upon a tree ; the sawyer was at work ; he thought of the foolish thing, re- 
joicing in killing the tree without knowing that that very thing would carry 
it into the fire. He saw in it an emblem of himself in his sinful follies, 
destroying his own soul. He once illustrated the good of preparation of 
heart for the profitable use of the means of grace by this homely, but tell- 
ing simile : “ When the griddle-iron is hot, a little bit of grease will run 
all over it.” Caught out once by a violent wind, a large oak near him 
was broken off, but the saplings and the broom sedge lay down before the 
blast, and when the storm was over, rose up again unhurt. The old man 
saw in this the danger of pride and the safety of a humble spirit. It was 
a fine instance of the genuineness — the natura In ess — of his religious spirit 
that in the language which he used in prayer, an appellation for God 
which he frequently used was drawn from his personal experience. In 
tones expressive of mingled trust and reverence, he would say, my hind 


57 


Master in Heaven. The whole community, white and black alike, respect- 
ed him for his sincere piety. My intimate friend and brother, Maj. D. R. 
Mclver, once said to me, “In my early life I tried very hard to be an 
infidel, but there were two arguments I could not get over ; they were 
John F. Wilson and Daddy Billy.” 

Upon the plan adopted, I have completed this memorial, necessarily 
omitting many things relating to persons and occurrences, which it would 
have been pleasant to record, and I ask upon it the blessing of God, that 
it may prove helpful to those who may be striving by faith and patience 
to walk in the steps of such as inherit the promises. 


« 


BAPTISTS AND THE PEOPLE. 


By Rev. G. B. MOORE. 


It is customary to speak of the undifferentiated masses of mankind as 
the people. The term thus employed at once brings before us that large 
class that enjoys no hereditary distinction or conventional prestige, or 
established social and legal precedence, the uncrowned rulers and untitled 
nobility that exist and act their part in all societies, under all forms of 
government. If we would discover the genesis and trace the growth of 
Baptist principles, if we would comprehend our present position and 
religious significance, and grasp the promise of our beliefs and peculiari- 
ties for the future, we must turn to the people. We must study their 
social, moral and religious necessities and possibilities. You are aware, 
my intelligent hearers, that, as Baptists, we are permitted to look back 
to no throned monarch boasting the title, “ Defender of the Faith,” as 
our patron ; to no ecclesiastical autocrat as our pilot in a stormy, revolu- 
tionary period ; to no electoral college of temporal princes counseling as 
our protectors ; to no solemn assembly of divines as the source of our 
doctrinal unity and the unchanging standard of authority ; but that all 
that we are and all that we have been, must be attributed, under the 
blessing of God, to the common sense and discerning religious instincts of 
the masses of our fellow men. With these our principles have ever svm- 
bolized. From this seat of power our cause has been upheld, and it is 
from this central residence of sovereignty that our views are to go forth 
to the ends of the world. 

The philosophical student of history, if we suppose him entirely ignor- 
ant of our past, could readily detect on our beliefs and practices the 
stamp of the people, and could shrewdly guess our starting point, and 
might reconstruct, in general outline, our past history. He would per- 
ceive upon the most casual examination an absence of oligarchic and 
autocratic ideas and tendencies, and a manifest presence of democratic 
sentiments and views in our conception and application of Christianity. 
The whole genius and trend of our faith and church polity would tell 
whence we came. Often an idea, an institution tells its own story in 
language which the thoughtful man need not misinterpret. For exam- 
ple, blot out the past of Episcopacy, and yet the philosophic historian 
would find no difficulty in telling its probable origin. Here is a set of 
ideas, a system of principles that could not have been born of the popu- 
lar mind, though it may have been imposed upon and finally accepted 
by the people. The standpoint is hierarchical aristocratic, and suggests 
the dominance of the few, and not the legislative concurrence of the 
many. We here perceive no evidence of the people’s way of looking at 
power and prerogative. 

It was a memorable event in ancient history when, at Athens, Kleis- 
thenes, worsted by his political rival, Isagaros, “took into partnership the 


59 


people, who, under the Solonian constitution, had been before excluded 
from everything.” This was the birthday of Athenian democracy, the 
dawn of the most illustrious age of classic history, the beginning of the 
century during which learning, art, eloquence and philosophy reached the 
highest point attained in ancient times. The high-born Alcmseonid 
“builded wiser than he knew.” He laid the foundation of Athens’ great- 
ness. The citizen, henceforth privileged and dignified, became the potent 
and controlling factor of society and politics. He regarded the aggran- 
dizement and the glory of his city as his own honor and elevation. He 
naturally felt a personal interest in the State. His zeal for its welfare 
was stimulated to noble exertion, and his patriotism became the intensest 
passion. The obscurest citizen could rise to importance, and was in- 
spired with a sentiment of worth and dignity. He might have his place 
in the popular assembly, and take part in national deliberations. When 
Ephialtes brought down the laws of Solon from the Acropolis to the 
neighborhood of the market place, thus stripping the Areopagus of its 
time-honored authority, and when the popular dicasteries were estab- 
lished by Pericles, the plain citizen could sit clothed with the judicial 
power of the State, representing the honor and majesty of Athens. This 
was just the state of things adapted to bring out all that was noble in a 
people, to produce statesmen, orators, artists, poets, generals, philoso- 
phers. The way to distinction lay open to all. Any might aspire to be 
be a Phormio, a Pheideas, a Pericles. It was Athenian democracy that 
inaugurated the epoch of Athenian glory. It was free speech and equal 
laws that paved the way for the maritime supremacy and hegemony of 
Athens. It was the popular dicastery that gave birth to Greek oratory ; 
that in a measure produced Greek political and speculative philosophy ; 
that helped to give the world rhetoric and grammar ; that coutributed 
much towards making an age to which the eyes of all succeeding genera- 
tions have been turned with wonder and admiration. The expulsion of 
Hippias and the establishment and growth of the Kleisthenian constitu- 
tion made Athens “ the eye of Greece,” the intellectual light of antiquity. 

Some centuries later than the date of the great constitutional changes 
at Athens, there appeared upon the stage of the world’s history a man of 
transcendant intelligence with a divine commission and authority, the 
wisest man that ever grappled with the problems of moral and religious 
reform, the Son of God, whom the sacred oracles had predicted from the re- 
motest times. And since he came to uplift the race, it is instructive to 
study hisjmethod of approaching men, and to observe where he lays hold on 
them. In this way we may discover some clue to the chosen method of 
infinite wisdom. When we turn to the gospel history we find that Jesus 
of Nazareth is a man of the people. We find this significant testimony : 
The common people heard him gladly. As he reaches forth his hand, he 
grasps humanity not only at an accessible and tangible point, but also at 
a strong vital point. He does not seek to engraft his truth upon the with- 
ering top and decaying branches of society. He passes by the doctors of 
the law, prepossessed by their own wisdom, the priestly class sunk into a 
petrified traditionalism, and the Pharisees standing encased, as it were, in 
a steel armor of pride, intolerance and blinding narrowness. He plants 
the seed of truth where it can take root, entrenches his ideas in the popu- 


60 


lar mind, buries the germ where it will ^inevitably spring up, and, with 
sublime faith, commits his cause to the common sense and religious in- 
stincts of the masses of mankind. He speaks the language not of the 
portico or of the academy, but of the people. Though he spake as never 
man spake, yet he spoke as inspired men have ever spoken, in the clear, 
vigorous, concrete and suggestive words of everyday life, the mother 
tongue of his hearers. His words were life and spirit. They lodged in 
the minds of men great vital, active, exhaustless thoughts ; thoughts that 
breathe and burn with undying potency through the revolving centuries. 

It cannot escape the notice of those who read the gospels with any de- 
gree of care that our Lord, in his teaching, dealt with the permanent and 
universal elements of morality and religion, to the exclusion, in a large 
measure, of transient and local issues. This peculiarity appears in noth- 
ing, perhaps, [more decided than in his choice of the people as the depository 
of his doctrine. He selected as the basis upon which to operate in a great 
religious movement, the eternal element of society, that element that is as 
persistent and universal as the race itself. Suppose, on the other hand, 
he had sought an alliance with the hierarchical party, the spiritual aristo- 
cracy of Jerusalem, or confined his instruction to members of the Sanhe- 
drim, how can we avoid thinking that the result, humanly speaking, would 
have been different from what it was ? Would the spirit of his teaching 
have been characterized by the breadth and depth and power that render 
it to-day so pre-eminently a religion for humanity, a religion affording 
room for freedom of thought, unfettered human development, a develop- 
ment of all the moral and spiritual elements and energies of the ever- 
living multitudes. Yes ; the multitudes never die. They survive the 
revolutions of governments, and the overthrow of empires. Hierarchs, 
knights, nobility, feudal lords, despots rise for a moment, above the heav- 
ing masses of mankind, then sink forever in the all-engulfing abyss of 
time ; the people live on. And the idea that is adapted to the people and 
enthroned in their esteem and favor, is received into an everlasting habi- 
tation. The Founder of Christianity, as a wise master-builder, dealt with 
the permanent forces of the world. 

Again, the great Teacher laid hold upon that which is universal. His 
ideas are constructed on a large scale, as if there were anticipated for 
them an indefinitely prolonged career under the most diverse conditions. 
Humanly speaking, it may be said that the grand outlines he traces in- 
dicate the prophetic insight of genius. Expansion, enlargement, growth ' 
seems to be an ever-present idea in the teaching of the Lord, and comes 
into prominence in more than one parable. He appears to be looking far 
beyond the hills of Judea, and the mountains of the North ; and as the 
sighing of the Mediterranean breaks upon his ear, it may be he glances 
beyond the waters of the great sea to the mighty, uprising nations of the 
West, now growing on the banks of the Danube, the Rhine and the 
Thames, and already defying the Roman rule and arms. And he real- 
izes that if his kingdom is to grow and become universal, he must lay 
hold upon the great masses, the social element that is everywhere pres- 
ent. To conquer the world he must win the favor of the people. 

Not only so. The permanent and universal element is, in this case 
also, the powerful element. The Athenian politician to whom reference 


61 


has been made knew this ; and the fierce struggle between the patrician 
and tribunician powers at Rome attest it. When Sakya Mouni, whose 
followers number one-fourth of the human race, rose above the narrow- 
ness of Brahmanism, and appealed to the people, proclaiming his doctrine 
as a boon and blessing to men irrespective of caste distinctions and social 
prerogative, he assumed historic importance thenceforth, and became a 
fisher of men. And when Mahomet turned to the people, and inspired 
them with enthusiam and secured their allegiance to Allah and his 
prophet, and armed the people with the scimetar and the sword, glimmer- 
ing under the uplifted crescent, the wild son of Abraham gave the world 
its third great monotheistic religion. The Orient went down before its 
spirit of fierce propagandism, and but for the battle of Poictiers, we know 
not what would have been the fate of the Christian West, the last hope 
and asylum of the cross. 

The religion that is adapted to the people, that evokes their sympathy 
and secures their loyalty, is the religion that triumphs. It is the religion 
that wields the power behind the throne. And Christ, in taking hold on 
the people, laid hold on the lever of the world. The people give strength 
and persistence to religious ideas, whether those connected with the Dru- 
idical oaks of Britain, the sanctuary of Apollo, the Olympus of t Homer, or 
the house dedicated to the Christian worship of God. And who, as he 
surveys the past or looks out upon the present, can refuse the lawful 
claim of homage to the people ? Who carries on the commerce of the 
world ? Whose industry, thrift and labor make a living nation, and sup- 
ply the necessities and multiply the conveniences of civilization ? Where 
must we look to discover the nerve and bone and sinew and strength of 
our country? Who compose the standing armies of the world, these 
powerful expressions of national fear and jealousy? Whose bodies cover 
the battlefields of liberty, and whose blood is poured out on the altar of 
freedom? Who fell at Marathon and Platma and Arbela and Poictiers 
and Austerlitz and Waterloo and Gettysburg? Fell not the people ? It 
is ever the people who fall when war mounts his chariot and smites his 
steeds, and drives his blazing wheels, armed with the scythes of death, 
across the harvest plain. It is from the people, the ever-dying, yet ever- 
living people, that the sighs and sobs of the ages come. It is the people, 
or the people’s man of genius, like Shakespeare, Milton and Burns, that 
express the aspirations and yearnings and hopes of our race. It is the 
people who constitute the fire-breathing host that marches stormfully 
along the path of history, impelled, as it were, by a divine instinct to- 
ward the sublime goal of humanity’s faith. 

The idea of humanity is one of the chief concepts of modern philo- 
sophic thought. The ethics and speculative philosophy of our day are 
pervaded by it. Apart from Christianity, it assumes somewhat this 
form : Man derives his importance and dignity from participation in the 
common universal reason, an abstract sacred ideal that requires as the 
aim of life the perfect and untrammeled development of every faculty 
and power of human nature, such development to take place so as not 
to infringe upon the sacred rights of others. Through the conquest of 
inward difficulties that stand in the way of growth, and through the re- 
moval of outward impediments, the individual is destined to realize him - 


62 


self ; ami in a superabounding plentitude of moral and material wealth 
thus accumulated, it is fondly hoped that the individual may drown the 
sense of misery that arises in consequence of sin. The idea, as you see, 
is optimistic, and readily allies itself to the famous evolutionistic theory. 
In some respects this view stands in bold contrast with the Christian idea 
of humanity. According to the latter, the individual is to be raised 
through an ethico-religious life into a renewed, transformed state, in 
which the divine in human nature becomes ever more and more active 
and manifest. The goal of development is not the realization of self, 
but the realization of God in the fulness of His communication to finite 
existence. Nor is it sought to drown the sense of misery born of in- 
dwelling sin, but to heal the moral bruise by the remedial balm of grace. 
Moreover, man is not primarily to fortify himself behind the breastwork 
of his own accumulations of moral wealth ; but to receive a life ab extra 
fraught with boundless promise and potentiality. This idea naturally 
links itself to endless trains of inspiring thought, awakens the mind of 
man to new effort, gives birth to the hope of ultimate success in dealing 
with the stubborn problems of evil and imperfection. Now it appears, I 
think, upon the slightest reflection that this is the idea of humanity best 
adapted to the conditions and wants of the people, as the idea most im- 
mediately realizable and approximately attainable, as the idea from the 
content of which there is an elimination of tribal and local elements, in 
which there is an expansion to the universal, all-comprehending, result- 
ing in a conception of the dignity of the race as a whole, and of the indi- 
vidual as the worthy and all-important unit. And while this idea may 
have no definite shape in the minds of the people, still it lies imbedded in 
the popular consciousness, and there is a natural striving toward its ex- 
pression, and ever has been, and the idea itself is becoming more and 
more powerful. It is one of the ruling ideas of modern thought. As you 
perceive, it is fundamentally democratic, and appears in this character as 
soon as men endeavor to actualize it, or give it practical expression. And 
in proportion as Baptists are true fo the democratic ideas and practices 
of Biblical Christianity, they will prove the best and most effective ex- 
ponents of the grand idea of humanity, the idea that sides with the people 
and is their firm friend and ally. 

At no period, perhaps, of the world’s history, does the power of the 
people appear to greater advantage than during the Reformation of the 
Sixteenth Century. When Christianity started on its career, it struggled 
first for existence, for simple toleration. Finally, through the influence of 
popular sympathy and adherence, after the bloody annals of martyrology 
had been written, an edict [from the throne of the Caesars said to the 
new faith, Live. But the people had already decreed its perpetual exis- 
tence. As soon, however, as the struggle for existence reached a victor- 
ious issue, there arose a contest for ecclesiastical dominion. The hier- 
archical idea waxed ever more and more mighty, and when it became 
dominant, there was strife for temporal dominion. And all through the 
Middle Ages there was a fierce rivalry between Church and State for the 
pre-eminence. The question of supreme interest was : Who shall be great- 
est? Toward the close of the Middle Ages the people rose iu their sov- 
ereign might and said : We will be greatest. And from the Twelfth Cen- 


63 


tury onward, power has been passing more and more into the hands of 
the people,, and despotism and absolutism are growing feebler and more 
tremulous in their remaining strongholds, and through the increase of 
popular intelligence and capacity for self-government, the people are more 
and more assuming their rightful position as sovereigns of the world. At 
the same great birth-period, spiritual power began to gravitate towards 
its natural home and centre, the masses of the people. In the assertion 
of their rights the people threw off the shackles of spiritual tyranny. 

The Reformation emphasized three great ideas, that may here be men- 
tioned. First, Salvation by grace, or, as it sounded from the trumpet of 
Luther, the people’s man, justification by faith ; a doctrine admirably 
adapted to the wants of the people, setting forth the possibility of salva- 
tion without priestly intervention, proclaiming divine absolution apart 
from sacerdotal channels and interference. This is one of the elements 
of Christianity that suits it to the people, in that it places all on a com- 
mon platform, whence, without ecclesiastics or churchly functionaries and 
rites, the soul, burning with fervid aspirations, or oppressed by a sense of 
misery, may be lifted up to God. The second idea insisted on by the Re- 
formation, is the supreme authority of the Scriptures. Not the church, 
whatever this may mean, not the fathers whoever they may be, not 
councils under whatever auspices assembled, not traditions however 
specious and imposing, but the word of God must be final arbiter of 
every dispute. Because this idea has become familiar to us, we must 
not forget that it was novel and startling at this time. The people 
claimed the right of access to the fountain of religious truth, and 
brought forth the word from the gloomy crypts and cloisters of the 
Middle Ages, and read it in the light of the sun, and in defiance of 
Rome. For the people now abolished a power they had formerly crea- 
ted. Who, or what made the Roman Pontiff ? Not simply the sepa- 
ration of the East and West in the great schism, and removal of the 
seafcof empire from the banks of the Tiber to the shores of the Bosporus ; 
not the accidental prominence from early times of the patriarchate of the 
West ; not the downfall of the exarchate of Ravenna and the temporal en- 
thronement of the pope ; not the prestige and memories of the Eternal 
City, long accustomed to rule the world ; not the False Decretals of the 
Ninth Century ; not the succession of eminent statesmen that occupied the 
papal chair, such as Leo the Great, Gregory VII. and Innocent III. ; not 
the edicts of Theodosius II. and Valentinian III. ; not the fortunate cir- 
cumstance that the Roman bishop usually espoused that side of every great 
controversy that won the day. These things and others helped to swell 
the tide that swept on toward the tiara and the claim of universal 
primacy. But it is proper to remember that, after all, the people made 
the pope, those men that lowered their swords before the intellectual cul- 
ture of the fallen empire, the Vandals, Ostrogoths, Burgundians, Alans, 
Lombards and Anglo-Saxons. The people, in their ignorance, made the 
pope, and now in their enlightenment they have resolved to unmake him. 
The power of the people becomes irresistible. And the weapon they 
wield for the overthrow of the hierarch is the word of God. To the law 
and to the testimony is their watchword. He trembles before a people 
armed with the Scriptures, and acknowledging no higher authority. All 


64 


the treachery and all the violence and bloodshed of the Inquisition can- 
not quell the popular uprising, nor quench the growing light of intelli- 
gence, nor hurl the nations back into the gloom of the Middle Ages. The 
people have ordained otherwise. 

The third idea, a logical consequence of the last named, was the right 
of private judgment, or religious liberty; an idea, however, that was not 
always consistently held by the reformers ; that was deprived of its legit- 
imate influence through the establishment of State churches which, in 
turn, became almost as intolerant as Rome. Nevertheless, the Reforma- 
tion did much to institute the tribunal of private judgment, and to famil- 
iarize men with the idea that they must think for themselves, that they 
may and ought to venture beyond the boundaries of creeds in search of 
truth. How deeply the thought of individual responsibility stirred the 
people of the fifteenth and sixteenth centuries ! How they rallied to the 
support of those who championed their liberties ! 

Why was it Luther did not go down when excommunicated ? He ap- 
pealed to the people, and was upheld by them. Sturdy Germany stood 
at his back. The omnipotence of the popular voice sustained him ; and 
thus he could meet defiance with defiance. Other reformers, just as bold, 
as noble, perhaps as wise, had shared a different fate. John Huss and 
Jerome of Prague, the Bohemian heralds of Wiclif’s movement, perished 
because the people were indifferent to or unprepared for the awakening 
from the slumber of the Middle Ages. And back in the twelfth century 
we see a Henry of Lausanne and an Arnold of Brescia, the one stir- 
ring the people against the papacy and the corruptions of the priest- 
hood and proclaiming the supreme authority of the Word ; the other 
trumpeting civil and religious freedom with such energy that the blast 
rang through Italy and frightened the pope on his throne, and drove 
him into temporary exile, while the Eternal City was rocking on its 
foundations. Yet these brave men, whose names will remain on the 
page of history, went down under the papal ban. They were offered 
a sacrifice upon the altar of popular indifference. They were sowing 
seed before the frosty wintfer of the Middle Ages was quite over ; be- 
fore the soil w r as warmed by the light of popular intelligence ; before 
the torrents of public sentiment, flowing from the ice-bound mountains 
of ignorance in the pre-reformation age, sang the return of spring. The 
people failed to do their part at this crisis. It is true, multitudes hung 
upon the lips of the stern, fiery Arnold ; and wherever he went there 
arose the cry, “ The people and liberty but the movement took no 
deep hold upon the hearts and consciences of the people. 

In the middle of the fifteenth century there was born in Italy a man 
who ought to have shaken Europe from centre to circumference — Sav- 
anarola — a man who could move the masses with an eloquence not in- 
ferior to that of the arch reformer of the sixteenth century. He could 
paint the vices of priests and people in colors as vivid as any at Luther’s 
command. So great was his influence that he revolutionized the gov- 
ernment of Florence ; and for a season ruled the city from his pulpit as 
from a throne. Why did he accomplish no lasting result ? Because he 
struck not a solitary great principle that took hold upon the people. 
How different in this respect the bold Saxon monk, who hit upon the 


65 


idea of redemption by grace, and hurled it into the popular mind as a 
burning thunderbolt. Savanarola cut off the branches of the tree of 
evil ; Luther sought to dig up the tree to its nethermost roots. The 
Florentine reformer inveighed against the vices of the day ; the Saxon 
monk did the same, but also infinitely more. He gave the people a 
fundamental idea of the Christian life, and burned it into their very 
souls. This is the method that succeeds. Take the people into partner- 
ship, and permit them to share the pleasure arising from the discovery 
of truth. Fix your idea in the popular mind, and if it deserves to live 
it will live. Trust the people. The popular mind is the stronghold of 
liberty, of human rights, of morality, of religion. Woe to the magis- 
trate, woe to the ecclesiastic, woe to the political leader, woe to the relig- 
ious reformer who reckons without the people. 

The people may know nothing of your philosophy abstractly consid- 
ered ; but they know when you give them a living, germinal thought. 
They know w T hat makes their minds glow, their hearts throb with new 
life, their souls kindle with divine aspirations. They recognize the divine 
and eternal ; for the Spirit is in humanity, discerning, inspiring, leading 
on toward something sublimer and better. As some one has remarked, 
the unsystematized faith of a people will often be found more logical 
than any reasoned system. Under the guidance of that universal re- 
ligious instinct common to all men, there is a spontaneous outreaching 
after the light where the light shines, a natural recognition of the light 
as light, whencesoever it may come. 

After what has been said and the particular applications made, is 
it necessary to insist that, as Baptists, we have an important and 
responsible mission to the people? The admirable adaptation of our 
principles to the masses, imposes upon us a corresponding responsibility, 
a solemn duty for the discharge of which we shall be held accountable 
before the last tribunal. How readily the people take to the idea of 
democracy, it is unnecessary to say. We go before the people with a 
view of Christianity that is honoring to the people; with Scripture inter- 
pretation that dignifies and exalts them. Nor can we question that 
this is the apprehension of Christianity best suited to bring out all that 
is noble in men, just as the Athenian democracy inaugurated the golden 
age of classic history. It is that form of government that fosters a love 
of independence, a sense of individual dignity and a lofty personal self- 
respect. A Baptist is not an insignificant fraction of some huge eccles- 
iastical organization, called a Church North, or a Church South. He 
is a dignified unit of a local, independent body, or New Testament 
Church, possessing in itself all the ecclesiastical power which the supreme 
Head of the Church ever delegated to any ecclesiastical body on earth. 
He is a significant individual, a governor and a sovereign in a self-gov- 
erning body. He acknowledges the headship of Christ only. Nothing 
comes between him and his leaders ; between his conscience and his God ; 
no rites of a human origin ; no bishops, no church functionaries ; no bind- 
ing creeds or hierarchical encyclicals. We are bound together by no sys- 
tem, concordats, oaths to a superior. 

I know it is sometimes urged that democracy is not a strong govern- 
ment. Neither is the solar system, as Dexter observes, an apparently 


66 . 


strong arrangement. Here is the vast circle of the earth’s orbit sweepin 
five hundred and fifty millions of miles, or so, around through space — 
race course without any solid gravel under foot, or fence on either side. 
What is to hinder our planet from plunging wildly through the heavens, 
colliding with her sister planets, and wrecking herself against the sun on 
the one hand, or on the other, irrecoverably hurling herself off tangential 
into the unimaginable chill and dark abysm of nowhere? Nothing — 
which we can see. There is no strong government bristling with penal- 
ties; no steel cable to hold it to its central duty ; no groove nor flange to 
guide it; nothing, absolutely nothing, but the subtle, invisible, impalpa- 
ble force of God’s will upon it, and God’s way in it. Well may one ask 
is this a strong government? And is that ecclesiastical government the 
strongest that has the most awe-inspiring visible strength ; steel ropes, 
deep-cut grooves, iron rails to hold men in place? As in the solar sys- 
tem, there is a power mightier far than external bonds. And there is no 
stronger government than a regenerated democracy, a folk-rule, a people 
bound together by the subtle, invisible, yet omnipotent power of love. 
The invisible chain of love makes a strong government, not the adoption 
of canonical law. And it is ours to demonstrate the strength and dura- 
bility of the reign of love. It is ours to demonstrate the possibility of 
combining the highest degree of personal freedom with the strongest con- 
ceivable form of government. It is ours to demonstrate the fact that in- 
finite wisdom guards, with jealous care, the rights of the individual, and 
yet unmistakably establishes absolutism — the absolutism of love. 

It must strike us with peculiar force that the Baptist view of Christi- 
anity is broad, capable of indefinite expansion. We are, perhaps, least of 
all people, trammeled by artificial limitations and hedges. We leave room 
for the free creative activity and spontaneity of intellect, and grant the 
existence of a wide domain of truth beyond the limits of human attain- 
ment. We are born to no fixed and undeviating order, bound to no in- 
flexible, iron system, and hence are in a peculiarly favorable position to 
serve as truth-discoverers arid truth-expounders to the world ; to act, in 
many important respects, as the apostles of humanity. Religiously, the 
Baptist apprehension of Christianity is profoundly philosophic, for the 
reason, especially, that there are no humanly-built fortifications which 
advancing thought and progressive intelligence can ever force us to sur- 
render, and thereby appear to force us to surrender Christianity. The 
underlying principle of our unwritten creed is, all truth is ours. And 
when discovered we can adjust ourselves to it with greatest ease, without 
compromise, in strict adherence to the broad underlying principle. We 
stand on an eminence whence we can hail the truth from whatever direc- 
tion it may come. 

There is one other thought to which, in closing, I must briefly advert, 
viz. : That great educational responsibility devolves upon Baptists. The 
existence and promulgation of Baptist principles depend, as you perceive 
at once, upon popular enlightenment. We hold to the rule of the people 
whom we have seen to constitute the permanent, universal, dominant ele- 
ment of society, morally and religiously. 

It is a generally admitted truth, too, that democracy depends for its 
stability and efficiency upon the virtue, intelligence and patriotism of 


bC 


67 


the citizen ; that in the absence of these qualities it will pass either into 
anarchy or monarchy. There can be no reasonable doubt that the best 
form of government for virtuous and intelligent men is democracy, or 
self-government. But if the sovereign power be corrupt at its source, if 
the baleful shadow of ignorance rest upon it, woe to popular govern- 
ment. Now, in our church government we provide against the contin- 
gencies of corruption and ignorance, or rather the Divine Word provides : 
for the first, by a regenerated church membership ; for the second, by 
popular enlightenment, a carrying out of the meaning in the broadest 
sense of the word “ teach” contained in the great commission. Hence 
you see the educational responsibility that rests upon Baptists. The 
genius of their faith and polity, if I may so speak, imperatively demand 
it. Education with us is, as it were, a philosophical necessity, just as 
ignorance is philosophically necessary to Romanism. Hence there are 
no other people under such a solemn and binding obligation to promote 
the cause of popular education. We cannot afford to let our divinely 
bestowed freedom become the sport of ignorance, our sovereign power, 
blind and unintelligent. Grace and knowledge, or regeneration and edu- 
cation — these are the two pillars that are to sustain and secure the tri- 
umph ol the Baptist cause. Do we sufficiently realize our position as 
the party of the people ? As the party pre-eminently distinguished by 
the advocacy of equal rights and just laws? As the party whose mis- 
sion it is to disseminate those democratic views and principles which, 
under the influence of increasing intelligence, must ultimately wrest the 
power from the few and lodge it in the elevated and enlightened many ? 
As Baptists, let us never forget our distinctive mission to the people. 
Let us seek a closer alliance with them. Let us link our fortune to theirs, 
and we shall live forever. 


WHAT HOPE FOR COMING YEARS? 


By Rev. J. A. W. THOMAS. 


As we gather upon this sacred ground on this joyous occasion, it is fit 
that we review the past and offer praise to God that “ hitherto He has 
helped us.” The brethren who have preceded me have told us of what 
the Lord hath wrought, and before the occasion closes yet more will be 
told of the struggles and triumphs of the fathers. For centuries past as 
a denomination of Christians we have had a history ; and for a century 
and a half this Welsh Neck Church has held, and made an honorable 
record, and to-day we are to “ thank God and take courage.” But now, 
as you set out upon this second half of the second century of your church 
life, may it not be well to inquire, What of the time to come ? Have the 
people whose name you bear accomplished their mission ? Or have they 
yet history to make? What promise have they of progress, perpetuity, 
success? What hope for coming years? Is there any? If so, what is 
its basis ? 

It is granted that there are discouragements and hindrances. In our 
own lack of zeal and consecration in our Master’s cause we have reason 
for shame and apprehension. The powers of sin and Satan are arrayed 
against us. The principles we hold are opposed by the depraved pro- 
pensities of fallen humanity. At every step in our progress we are at 
war with error and wrong, and to yield or compromise is disloyalty and 
defeat, for there can be no agreement between Christ and Belial, and we 
must “ fight the good fight of faith, and lay hold on eternal life.” And 
then, the beliefs and policies of many Christian people do not accord 
with our own. In some things essential to our denominational existence 
we stand alone, and it is doubtful if these principles so dear to us are 
any more palatable to others than in the days when more openly opposed. 
Our views of church order and government is by almost everybody else 
regarded as an element of weakness in our system, tending to disinte- 
gration and destruction, tolerative in us, but not at all accepted by others. 
Other systems are held and taught, the success of which means defeat to 
our cherished faith and practice. Amid these conflicting opinions and 
observances what hope have Baptists? Is it that our numbers are in- 
creasing? May we never fail to thank God for every converted soul he 
adds to our churches. It is matter of encouragement that in this coun- 
try our growth keeps pace with the rapid increase of population, and that 
our missions in other lands are behind none in success. But we are to 
bear in mind that “ the race is not ” always “ to the swift nor the battle 
to the strong.” The multitude is against Christianity. Not a third of 
the world’s population is nominally Christian. And among the grand 
divisions who bear the name of Christ there are several of immense pro- 
portions and rapidly multiplying ; some whose methods are more popular 
and better adapted to catch the breezes that waft to success. We may 


69 


not, therefore, look to our growing numbers as indicating increased re- 
spect for our doctrines and practices, and of itself a sure sign of ultimate 
success. 

What then? The increasing culture of our people, and the higher ed- 
ucation of our ministry ? We ought to thank God for any improvement 
in this direction. It is a sign of promise. But other denominations keep 
pace with us in this respect, and the masses from which our recruits are 
to be drawn are being lifted to the same plane of intelligence that Chris- 
tians occupy. And after all, while we appreciate the potent influence of 
learning in building up and extending the cause of truth and righteous- 
ness in the earth, let us not forget its powerful evil. A mighty weapon 
it is in the hand of the Holy Spirit in the promotion of human weal and 
the divine glory ; but scarcely less potent in the hand of Satan in oppos- 
ing right and truth. Directed and controlled by the adversary, what a 
power it is “to make the worse appear the better cause,” to polish the 
libertine, hide the assassin, cloak the hypocrite, paint the harlot, deceive 
the elect, so that we need a surer basis than human learning affords as a 
ground of hope not to be disappointed. 

What then ? May we look to the increasing wealth of our people as 
giving promise of success ? Money is power for good when used so as 
not to be abused — a power in the advancement of truth and righteous- 
ness, and our people may have more of this power at command to-day 
than ever before in their history, imposing weightier responsibilities, which 
it is hoped they are more and more ready to discharge, and thus wisely 
use for God’s glory. But is not Satan and his agents wielding this same 
giant influence as effectively for the promotion of evil and wrong? The 
children of the wicked one have more of the world’s wealth than the # 
friends of Christ, and are hardly less wise or lavish in using it for irre- 
ligion. Their costly, glittering expenditures meet the eye at every cor- 
ner in one and another temptation, making sin easy, vice attractive, the 
gold-paved road to ruin as enchanting as music, art, painting, beauty can 
render it. We may not build our hope on earthly, perishing treasure. 
The poor in this world’s goods, but rich in faith, have been in all 
the ages the grand heroes for God and truth. In what, then, do you 
see the promise of future success for the cause you love, the name you 
bear ? Is it in the force of concentrated, united effort? God be praised 
that, living and toiling as we do in thousands of little, feeble commu- 
nities, each called a church, each independent of all others in belief 
and action, we are nevertheless substantially one in faith and practice, 
loving, honoring each other, and co-operating together in a common 
cause ; and yet, not one allowing the authority of any power on earth 
to regulate our movements or direct our energies. We know there is 
strength and elements of success in the ability to mass forces and hurl 
a solid column against the strategic points of our adversary ; we know, 
too, that there are other religious communions which may be moved at 
the instance of a single mind, or of a grand central authority, to a field 
of action long before the scattered Baptist hosts can be aligned. And 
judging from a mere human standpoint, the marvel is that we ever accom- 
plish anything or have maintained an existence so long. No one mind 
on earth, no combination of minds, may say to one of our number, “ Go, 


70 


and he goeth,” much less assign the places and the work of whole battal- 
ions and brigades of skilled leaders, equipped and uniformed, either for 
battle or parade. Indeed, so far as human power for marshalling and 
concentrating our forces is concerned, w r e are a feeble band, at the mercy 
of our opponents, and our own power of resistance in ages past has been 
in large measure the grace of endurance. Christ Jesus is our sole ac- 
knowledged Head and Ruler ; and compared among ourselves we stand 
shoulder to shoulder, a band of brethren, to move only at His command, 
who is “ Captain of our Lord’s hosts.” If, therefore, we press the ques- 
tion as to our hope for coming time our answer must at last be, In su- 
preme regard and strict adherence to the word of our Master and Lord. 

Only where there is a consistent, harmonious cleaving to God’s word 
is there ground for hope, stronger than the pillars of heaven and earth. 
But where there is such unwavering regard to that word which “ endur- 
eth fcrever” in faith, in speech, in life, in things great and small, failure 
is impossible. According to human judgment, fne sentence may be fail- 
ure, defeat, ruin. But not in His esteem who “ weigh eth actions ” and 
judgeth righteously. The world thought the Gospel dead, when its great 
Author cried, “ ‘It is finished,’ and gave up the ghost.” The apostles 
may have felt, “All hope is buried in Joseph’s new tomb.” But was it 
so ? The Sun of Righteousness sank into the grave’s darkness only to rise 
again to the light and glory of eternal day, to thrill the hearts of his 
disciples with hope and joy, take the throne in heaven, “ Lord of lords 
and King of kings,” to reign till all enemies be put under his feet. He, 
the glorious Lord of all ; He is our hope. And were every ear attentive, 
every heart open to receive, every haird' ready to do His bidding, we 
should have that concentration of forces that God approves, and which 
would be absolutely invincible. 

It would be amazing to contemplate the power that has attended the 
simple presentation of Gospel truth, exemplified by a strict conformity to 
its precepts, were it not that the gospel is “ the power of God and the 
wisdom of God.” I will not say our fathers in the ministry had better 
knowledge of Scripture interpretation than the ministers of to-day, or 
that their exegesis and homiletics was at all equal to it. Many of them 
knew nothing of the rules that govern the modern sermonizer in the con- 
struction of sermons. But there was one thing they did know, what the 
Word of God said, and that they told to the people, and it took hold 
upon them as a living reality — made the preacher and alike the people 
honest, truthful, prayerful, loving, joyful, spiritual servants of Christ. 
The truth, spoken and lived, told upon the hearts and lives of men 
around, “ and much people wereadded unto the Lord.” “ Giants in those 
days?” Yes ; and there has to be giants in our own day, and in coming 
time, men “ strong in the Lord and in the power of His might,” or else 
the giant influences of worldliness and sin will cripple the energies and 
discourage the hearts of the people of God. We must have men capable 
of wielding that mighty “ sword of -the Spirit,” which our great Captain 
handled so skillfully in His conflicts with Satan, His controversies with 
Jews, His instructions to His disciples, and in doing all the will of His 
Father. The question with us must never be, Is it popular ? Is it politic? 
What saith the councils? But in all things, “ What saith the Lord?” 


71 


And with that, the godly, daring determination, “ What the Lord saith 
that will I speak that will I do. We must have a real heroism for the 
word and work of the Lord, “ valiant for the truth, respect for all His 
commandments,” great and small, the little non-essential, so-called, as 
well as the grand fundamental. In loyalty to Christ, fidelity to truth, 
obedience to law, supreme regard to God’s Word — this is our safety ; in 
this is our hope for coming time. Appalled by opposition, affrighted by 
danger, allured by flattery, tempted by applause we must not be. We 
dare not compromise with error or wrong ; compromise where God’s 
truth is silenced is defeat. To His Word must we cleave^ and dare to 
do and to be right though all earth and hell oppose, and the sword pierce 
our own hearts and preferences through and through. It does not re- 
quire heroism to do wrong, practice error, and serve the devil. Any- 
body can do that. The veriest coward that creeps the earth, afraid of 
his own shadow, dodging a snowflake, hiding from the moonlight, any- 
body may yield to policy, compromise truth and right, rush madly into 
sin, batter the gates of perdition, and plough amid its flames. It is only 
to offer no resistance to inbred depravity, and float with the multitude 
upon the popular currents of the day. But to obey God, cleave to truth, 
to speak and to do only as the Lord speaketh, does demand true valor, a 
real moral heroism. And such unyielding devotion to God’s Word will, 
in the long run, shape the centuries to itself. For a time it may be down- 
trodden, villified, crucified, but in the end triumph is sure. 

“Truth crushed to earth will rise again, 

The eternal years of God are hers.” 

Loving, living, abiding in, and standing upon that everlasting word 
“ that built the earth and skies,” nothing shall disappoint your hope in 
God. We dare not trust an arm of ffesh, for the salvation of our own 
souls ; equally presumptuous and vain it is to look to human power and 
wisdom for the salvation of coming generations, or of the men now en- 
slaved by sin. All the knowledge and all the means the providence and 
grace of God has put at our command, is to be sacredly, industriously and 
intelligently employed in the effort to be and to do what he requires ; but 
all, in constant, solemn recognition that it is “ not by might, nor by power, 
but by my spirit saith the Lord of hosts.” He only can guide his people 
amid the dangers of the way. He only, can turn the hearts of men to 
himself. But in his grace and truth we may trust with fullest confidence 
and fear no disappointment or defeat. Therefore, “ have faith in God.” 
This is to arm you for the conflict with all the forces that error and wrong 
may array against you, strengthen you for self-sacrificing, unceasing ef- 
forts to disseminate truth, multiply gospel churches, and rear and train 
gospel laborers. Why should not every Church of Christ sensibly planted 
and wisely instructed, furnish two or three preachers of the gospel in 
every generation of its history ? To supply the home and foreign field 
with efficient workers, our churches must pray to the “ Lord of the har- 
vest,” and look for the gifts he sends, and train them for the work to 
which he calls them. And it is a question if any church has^ been 
faithful to her sons, which allows a generation to pass without furnishing 
a single recruit to the gospel ministry. And in a country like this, of 


72 


constantly increasing population and resources, it ought to be a question 
of duty, for every church sensibly located and trained, to have an eye to 
the adjacent territory, with a view to the planting and training of like 
vigorous and fruitful members of the body of Christ. Nor, of course, is it 
right that our anxieties and efforts should be circumscribed by the boun- 
daries of our own favored land. “ The world is the field — ripe to the har- 
vest,” and its evangelization depends, under God, very largely upon 
American Christians. Therefore in all the churches within our borders 
there should be the ever present, undying desire and endeavor to plant, 
to man, to water, to train gospel churches all over the earth, till the 
whole fallen race has heard the story of Redemption, and the offer of 
eternal salvation. 

Upon the promise of a faithful God rests our hope for coming years. 
His promises are all “Yea, and Amen in Christ Jesus.” “He, whose 
word can never be broken,” hath spoken glorious things for the en- 
couragement of our hope. “As the rain cometh down and the snow 
from heaven, and returneth not thither, but watereth the earth, and 
maketh it bring forth and bud, that it may give seed to the sower, 
and bread to the eater ; so shall my word be that goeth forth out of 
my mouth; it shall not return unto me void, but it shall accomplish 
that which I please, and it shall prosper in the thing whereto I send 
it.” And His pleasure is, that “ all the ends of the world shall re- 
member and turn unto the Lord ; and all the kindreds of the nations 
shall worship before Him.” He sends out his word that “ all flesh 
shall see the salvation of the Lord.” The ground of our hope is there- 
fore just as sure as the word and oath of the immutable God can 
make it. 

But now, to realize the hope we cherish, it is not enough that we 
hold the truth ; that is important, but there is such a thing as holding 
truth in unrighteousness. Our beliefs may accord with Scripture teach- 
ing, while our lives are controlled by carnal desires, a wicked world, a 
tempting devil. Our faith must be a living principle, “ working by 
love and purifying the heart ” and “ bringing forth the peaceable fruits 
of righteousness ” in the life. We need a more consistent, earnest 
piety to be “ living epistles, known and read of all,” if we w T ould hasten 
the coming of Christ’s kingdom, and augment our power for good. To real- 
ize the triumphant reign of truth, our standard of personal piety must 
conform to the scriptural delineation of what true godliness is. We 
must be Christlike in character and in conduct, impelled by a principle 
of love to Him and reverence for His word. Then may we expect our 
“ peace to be as a river, and our righteousness as the waves of the sea.” 
“ Let your light so shine before men, that they may see your good works, 
and glorify your Father which is in Heaven.” 

Then again we may hold to much that is true in theory-may be “sound 
in doctrine,” and yet through the influence of worldly-mindedness and 
self-indulgence, utterly fail in the activities and positive duties of religion. 
It is not enough that a Christian is free from open transgression, and 
is guilty of no wrong doing ; he must be active in doing good. If the Gospel 
is anything it is positive and aggressive. It was not that there was no reli- 
gion in the world that it was necessary that Christ should come and the Gos- 


73 


pel be preached as the power of God to salvation. The world was full of 
religion so called, and always had been. Both Jews and Pagans were in- 
tensely religious. According to Paul, some of the most intelligent among 
them were too religious. Altars, temples and worship, zeal, liberality and 
earnestness were everywhere. And yet infinite wisdom saw the necessity 
for a Saviour and a religion for Jew and Greek. A religion too that de- 
manded self-sacrifice, exposure to persecution and martyrdom, in its oppo- 
sition to the hoary superstitions and idolatries of the Gentiles, and the 
traditions and corruptions of the Jews. And it is just as necessary that 
the Gospel be bade known to the Jew and Pagan of to-day. We have 
need to rise to the high plane of consecration and activity, where the early 
disciples stood, and “ counted all things lost for the excellency of the 
knowledge of Christ Jesus the Lord,” and were ready to go everywhere 
“ preaching Jesus.” Under the same commission that sent them into all 
the world to pull down the strongholds of Satan, we are called to go forth 
in our Master’s name to-day ; and it is not enough that we are orthodox 
as to the articles of faith and baptism, but it is required that we be true and 
obedient to the command, “ Go.” If our cherished faith and the name we 
hold dear, shall go on down the ages, winning souls to Christ, waxing 
purer and mightier as the centuries go by, it is incumbent upon us to lift 
up the standard, send out the light and truth to every nation under heaven. 
When we shall give our whole selves in full allegiance to Christ, in strict 
adherence to His word, our hearts, o.ur minds, our time, our energies, our 
money, our works of faith and labors of love, all in entire consecration to 
our Master, all to be used and employed according to his will, we may look 
for a speedy, glorious and triumphant realization of our fondest hopes. 
God speed the day. 

Thus far my paper has been on our hope for coming years, but what 
when the years have all been passed as a tale that is told? Is there any 
hope for us beyond the death of time? We are shut up to the word of 
God for an answer, and blessed be his name, that word is not silent. It 
reveals a “ hope of eternal life, which God, that cannot lie, promised be- 
fore the world began,” a hope to be fully realized when the world is no 
more. Our gracious Redeemer has promised that where he is, there his 
people shall be. And “ having suffered for our offences, rose again for 
our justification and ascended to heaven, he eye r liveth to make interces- 
sion for us, and because he lives we shall live also,” This is the hope that 
cheers our hearts, in this, the season of our toil. Rest absolute, perfect, 
we expect not here. Our labor is enjoyed, because it is for his glory — 
sweet because of his presence and help. But in that blest state we hope 
for, while there shall still be employment in doing his will, yet the activi- 
ties, the songs, the service, will all be joyous, blissful, restful. Here we 
are all “ strangers and pilgrims,” as were the martyrs and toilers of 
“ whom the world was not worthy,” and as were that noble band of fathers 
and mothers, who a century and a half ago, planted this godly vine upon 
the banks of the Pee Dee — pilgrims and strangers, like the grand heroes and 
heroines that brother Furman will tell you of to-morrow, to whom he 
ministered 50 years ago, as their under-shepherd, and who minister- 
ed to him, not of “ carnal things ” only, but a sympathy and love, 
which all the manifold labors, the sorrows and joys, the scenes and thoughts 


74 


of fifty years, has not effaced from his memory. These “ all confessed that 
they sought a better country.” Now, few of them but have gone before him 
to the home on high. Since first it was my privilege to stand in your 
pulpit along with Richard Furman of precious memory, how have many of 
his flock of 35 years ago, gone through the gates before their beloved lead- 
er. Why, even since last I stood here, less than six years ago, seats have 
been vacated here for seats with “ Abraham, Isaac and Jacob,” at the foot 
of the higher seat of the King. You, too, are hoping for a place in the 
glad circle around the throne. “ Beloved it doth not yet appear what we 
shall be, but we know that when he shall appear, we shall be like him, for 
we shall see him as he is.” Here you have loved him unseen, trusted him 
who is invisible to mortal vision, but there you shall see him as he is, in 
the glory to which he has gone. Aye, you hope to see many another glori- 
fied one in that heavenly state, some you have known on earth and from 
whom the parting was so sad; some you never saw in this world, but of 
whom you have heard and read. But above all will be Jesus, as he is, 
the joy, the bliss, the song of all, and not one of you will need or wait an 
invitation or welcome to join the melody of the new song, but with inef- 
fable delight, and instinctive skill, will you join in the heavenly chorus. 

With some of us, there is but little of life's services or pleasures left. 
Time is behind us. The friends of our youth and vigor are before us. Our 
hope is of heaven more than of earth. We thank you, ye strong young 
soldiers of the cross, for the promise you give us, as we approach the hour 
of parting from you. Grand conquests are before you, and sometimes as 
we think of the conflicts and the triumphs that are in the no distant future, 
the thought almost grows into a wish, to see, to take a hand, and of a joy 
in the harvest. But better the wish that as we older ones shall have 
“ finished the work given us to do,” that rather than leave us in any 
sense a burden, even on willing hands, that are to have full work enough 
to do, that he will receive us into the mansions he has gone to prepare. 
And if we may not look down to see and rejoice in your labors and suc- 
cesses, we shall stand ready to welcome you to the enjoyments of heaven. 
Yes, yes, this is somewhat of our hope. Precious hope, it fixes and steadies 
our souls on Jesus, anchor of the soul amid the tempest’s rage. Above 
the howling winds the voice of our great Captain rings out, “ Land ahead.” 
A gleam of light from the farther shore, bright for these many days, grows 
brighter still as we near the port. Soon it will be home — home at last 
with Jesus, and like Him. That’s enough. “ Thanks be unto God which 
giveth us the victory through our Lord Jesus Christ.” 


SOUTH CAROLINA BAPTISTS AND EDUCATION. 


By RICH’D H. GRIFFITH, D. D. 


If Mr. Eaton, who started his school at Hopewell, New Jersey, in 1756, 
“ was the first man among American Baptists to open a school for the edu- 
cation of youth for the ministry ,” to South Carolina Baptists belongs the 
honor of inaugurating the first organized effort among American Baptists 
to supply such youth with the means of prosecuting their studies. One 
year before, that is in 1755, was instituted in Charleston the “Religious 
Society,” whose main, if not only object was to aid young ministers in pur- 
suing their studies. Among the first and most prominent of those aided 
by this society were Samuel Stillman and Edmund Botsford. The re- 
mains of one lie in the neglected graveyard in Georgetown, in this State, 
while those of the other repose in Boston cemetery. Both were useful 
and eminent in their day. Another of their early beneficiaries was 
Samuel Eccles. 

The Charleston Association w T as organized in 1751 with four churches, of 
which Welsh Neck was one. In 1757 it consisted of eight churches, of which 
one was admitted at that session, at which time it was resolved to raise a 
fund to furnish “ suitable candidates for the ministry with a competent 
share of learning,” and it was recommended to the churches to collect 
money for this purpose. The delegates present subscribed, in behalf of 
their churches, 133 pounds sterling to begin the fund. It seems that 
thereafter the work of ministerial education was in charge of the Associa- 
tion, which decided who should be accepted as beneficiaries, but the Re- 
ligious Society continued for some years to aid with its contributions. The 
first beneficiary whose education was undertaken by the Association 
was Evan Pugh. There was no attempt by the Association to establish a 
school. It confined its effortslfor 69 years to giving necessary aid to young 
preachers in prosecuting their studies in such schools as already existed. 

The Charleston Association, at that time including all the Baptist church- 
es in the State, except that of the General Baptists at Stono, which did not 
affiliate with the others, was engaged in the work of ministerial educa- 
tion some seven years before Morgan Edwards startled the Philadelphia 
Association in 1762 by the proposition that the Baptists of America should 
establish a college. This proposal resulted in the establishment of Rhode 
Island College, now Brown University, which was chartered in 1764. It 
began with a school, opened in 1766 by Dr. Manning, in Warren, Rhode 
Island, and was removed in 1770 to "Providence. This enterprise found 
cordial and practical sympathy among the South Carolina Baptists. 

In 1774 the Association appointed a committee of three to address the 
Baptist associations throughout America, in favor of a plan of contribution 
for augmenting the funds of Rhode Island College. Messrs. Hart and 
Williams were nominated a committee to receive contributions in the State 


76 


for that institution and to transmit the same to Col. Job. Bennett, in 
Newport, Rhode Island. Then come in the years of war and the Revo- 
lution. It were easier to picture to the imagination the struggles and 
scenes of that eventful period than the condition of the country after seven 
years of war with its demoralization and devastation. From the record 
it seems that the Association did not meet in the years 1776, ’80, ’81 and 
’84. 

In the circular addressed to the churches in 1786 occur the following : 
“It is our ardent desire that the members of our churches be well estab- 
lished in the evidences as well as the necessity and importance of Chris- 
tianity, and that the reasonableness and consistency of its doctrines be 
well understood. * * * Pay particular attention to the education of 

your children with this view, and when it has pleased God to call any of 
His young servants to the work of the ministry, let the churches be care- 
ful to introduce them in the line of study and improvement and make 
suitable exertions to furnish them with the necessary means for this end.” 
Here we have the key-note, which thus early sounded out the injunction 
to Christian parents to see to the religious element in the education of their 
children. They had reason to sound the alarm. It has been stated that 
during the latter part of the century French infidelity made quite an in- 
road in this country. 

From a feeling of gratitude for their help in the Revolution and an ad- 
miration for their chivalrous character, Frenchmen found ready access 
to the homes and confidence of the American people. The Baptists in the 
State at that time were few, but there were giants among them — men in 
advance of their day. These foresaw the danger and gave the alarm. 
They called to their brethren to rally to the rescue and pointed out the 
means of success. Pioneers, they carefully threaded their way through 
the mazes of obstacles and left immortal way marks for the guidance of 
those who might come after them. 

In 1789 a step forward was taken. The plan of having a respectable 
and permanent fund established for the education of pious young men — 
candidates for the ministry — was resolved upon and recommended to the 
churches. “ The General Committee of the Charleston Baptist Associa- 
tion Fund” was determined upon in 1791, from which year it is dated. 
The organization was not effected till 1792, when the rules were ratified 
and signed. The officers of the General Committee were Dr. Richard 
Furman, president ; Dr. Henry Holcombe, secretary, and Col. Thomas 
Screven, treasurer. Bravely set they to work and wonderful were the 
achievements of that General Committee during its eventful history. 
The circular letter of the Association in 1797 was on “ The duty of 
churches to provide for the instruction and improvement of persons call- 
ed by them to the ministry previous to their entering upon the work.” I 
have read no more forceful or conclusive argument on Ministerial Edu- 
cation. Any extract that did not contain the entire letter would do it 
injustice. It is as applicable to the circumstances of the present day as 
if it had been written the present year. 

I do not know how long the General Committee existed, but. till some 
years after the formation of the State Convention, in 1821. 

The state of the fund in 1810 was as follows : 


77 


Contributions from the churches $6,831 63 

Donations from “Religious Society” 169 61 

“ “ individuals 21 00 

Legacy from Mrs. Frances Legare 428 57 

Interest on fund 1,029 21 


Total, $8,480 02 

Paid for library and for board and education of students $3,397 70 


Amount in bonds, notes and money $5,082 32 

2000 acres of land from Jeremiah Brown, valued at 900 00 


Total, $5,982 02 


In 1800 John M. Roberts, who had been educated by the help of the 
committee, and had graduated at Brown University in 1796, opened a 
school near Statesburg. A number of beneficiaries were sent to this 
school. He gave them tuition free of charge, for which he received the 
thanks of the committee in 1806. In some instances where young preach- 
ers could not be sent to school the committee aided them by giving them 
books. I have no data to enable me to say when the General Committee 
resigned this work to the State Convention. From Rev. B. W. Whilden’s 
list of beneficiaries, copied from the Baptist Memorial of November, 1848, 
it appears that the committee continued its aid to ministerial students 
till the year 1833, at which time its two beneficiaries were A. W. Cham- 
bliss and Jacob Wheeler. The list contains forty-five names from 1791 
to 1833. 

The State Convention formed in 1821 soon undertook the work of edu- 
cation, and the necessityof establishing an institution under its own con- 
trol in order to accomplish its purposes was fully recognized. In 1826 
was established at Edgefield Court House “ The Furman Academy and 
Theological Institute.” 

The school was located at Edgefield with the design and expecta- 
tion that the Baptists of Georgia would unite with those of South Caro- 
lina in its support and patronage. This, however, did not result. The 
General Committee transferred its library to this institution. In 1828 
the academic department was abandoned. The Institute was subse- 
quently, by vote of the Convention, located at High Hills, in Sumter 
county, where it went into operation in January, 1830. In 1833 the 
name was changed to “The Furman Theological Institute.” At the 
close of the year 1834 the professors resigned, and the Institute was 
closed. 

In 1835 the Convention resolved to reopen the Institute in Fairfield 
county on the manual labor plan, with English and classical depart- 
ments added. In May of its first year, 1838, the building, yet incom- 
plete, was destroyed by fire, and one of the students perished in the 
flames. 

Cabins were erected, and the Institute continued its exercises. At the 
close of the second year the manual labor plan wms abolished. 

From the experience of three generations, extending over a period of 
nearly 100 years, and from the then existing state of facts, our fathers 
recognized the necessity and duty of so enlarging their plans as to pro- 


78 


vide for the highest culture of their sons in general literature under the 
auspices and influence of religious character and Christian example. This 
could not be done by them except in an institution of higher learning 
under their own control. The seed sown by the circular address of the 
Charleston Association in 1786 was bearing fruit. Slowly had the leaven 
been at work throughout the State. By this time the beneficiaries had 
carried to nearly every nook and corner of the State the benefits of their 
education. The leading minds in the denomination were ready for the 
undertaking, while the greatly increased number of Baptists in the State 
not only rendered it a necessity, but gave promise of success.* 

The Furman Institute continued in Fairfield thirteen years. Experi- 
ence during that period demonstrated the necessity of increasing the 
facilities and elevating the standard of the institution in order to meet 
the educational wants of the youth of the State. The State Convention, 
voicing the sentiments and wishes of the denomination, resolved to estab- 
lish a college into which should be merged the institute then in Fairfield. 
The result was the opening of Furman University in Greenville in 1851, 
under most hopeful and promising prospects. The history of the Univer- 
sity is perhaps too recent to justify from me its recital. There are, how- 
ever, garnered in that history instances beyond count of self-sacrifice, of 
toil, of hopes and disappointments on the part of those to whom was com- 
mitted its conduct, that will never be known to the public, but 
which, if made known, would touch the heart and would raise still 
higher in public estimation — if that were possible — the character of those 
who, in darkness as well as in day, in storm as well as in calm, in adver- 
sity as well as in prosperity, with unshaken faith and with unswerving 
fidelity toiled on in the great trust committed to them. Some of these 
have, one by one, finished their labors and gone to their reward. A few 
remain with us. The “ noblest Roman ’’ of them all is with us to-day, 
living over again the hopes and plans of fifty years agone. It is to the 
glory of Welsh Neck that she gave Furman and Edwards to this grand 
work. The labors and lives of such men cannot be lost. Furman Uni- 
versity will live, and, with increased facilities and a broader field, will in 
the future be a still larger blessing to humanity than it has been in the 
past. 

Of the men aided in pursuing their studies up to the time of the open- 
ing of the institute in Fairfield, we have the names of over ninety. Who 
can estimate the results effected upon these men and through them upon 
others by means of the aid given them. To some it opened a new world 
of knowledge and developed in them capabilities that otherwise would 
have lain dormant. We must take into consideration the work and in- 
fluence of these cultivated men in the generations in which they lived, 
not only the work of building up and training churches, but their influ- 
ence in cultivating the public mind. No calling has so wide a field for 
shaping opinions and cultivating the taste of the public as that of the 


*It can hardly be doubted that the Baptists had been strengthened in their pur- 
pose by a knowledge of the avowed infidelity and influence of Dr. Cooper, Presi- 
dent of the State College from January, 1821, to December, 1833, and by the fail- 
ure to secure from the Trustees his removal. 


I 


79 


Gospel ministry. Oar Baptist fathers had no mean share in shaping the 
character and opinions of the people of the State. Of those beneficiaries 
many pursued their high calling in humble retirement, and their graves 
are unmarked, but their work is known and recorded on high. Some of 
them occupied larger spheres, and their names and deeds are better 
known to posterity. Samuel Stillman labored for forty years in Boston, 
and his life was crowned with pleasing success. The labors of Edmund 
Botsford were bestowed in this State and in Georgia, and were greatly 
blessed. Evan Pugh left the impress of his character and ministry in 
the section now occupied by the Welsh Neck and the Pee Dee Associ- 
ations. John M. Roberts, quickened into a new intellectual life, gave 
fresh impetus and increased facilities to ministerial education by means 
of his school near Statesburg, where he gave tuition to a number of 
young preachers. Jesse Mercer, who did so much for education among 
the Georgia Baptists, giving some $40,000 to that object, was encouraged 
and aided in the pursuit of learning in his early ministry by the South 
Carolina Baptists, with money and books. W. T. Brantley, whose labors 
extended over so wide a field, from Georgia to Philadelphia, was a bene- 
ficiary of the General Committee, both at Roberts’ Academy and at South 
Carolina College, were he graduhted in 1808. George Kemper, whose 
labors were mostly in Philadelphia, and Issachar J. Roberts, missionary 
to China, were among the beneficiaries. J. H. Devotie, of Georgia, and 
Edward Lathrop, of Connecticut, both now living, are numbered among 
those receiving aid. 

But it would be tedious to mention the names of all those of the long 
list who merit it. As the years grew on and the Baptists extended their 
numbers and influence, the desire for education became more general, and 
young men from the upper part of the State, long known as “ the back- 
woods,” sought and obtained the aid necessary to enable them to pursue 
their studies. Among them were many whose names have become his- 
torical in the upper portions of the State by means of their labors in the 
ministry. I see also in the list the names of some from North Carolina. 
It should be borne in mind that in addition to this list there were those 
who, while not needing pecuniary assistance, availed themselves of the 
advantages which these institutions furnished them. I have no list of 
those aided after 1837. 

Furman University graduate 1 its first class in 1855. Then we have 
the list of over one hundred and thirty graduates. But for the thor ough- 
ness of the course of studies and the high standard of scholarship required 
for graduation, the number of graduates would have been much larger. 
As it is, the number of graduates comes far short of indicating the 
extent of the work of Furman University in educating young men. Its 
Alumni may be found in almost every walk of life and not a few of them 
have filled or are filling stations of eminence and usefulness. In the ranks 
of the ministry they may be found in all parts of the State and in other 
States, from the Atlantic to the Pacific, while others have held or are now 
holding important positions in National and State politics. 

Let it not be forgotten that the South Carolina Baptists, while doing so 
important a work for themselves and their State, had no little influence in 
the work of education bevond the limits of the State. We have already 


80 


seen their ready and hearty assistance given in 1774 and subsequently 
to Brown University. They not only gave of their means, but addressed 
the Associations throughout America in favor of a plan of contributing to 
its endowment. At much inconvenience and necessary expense they sent 
their beneficiaries to that institution, though located so far off. 

At the first assemblage of delegates from all parts of America at Phila- 
delphia in 1814, when the Baptist Triennial Convention was organized, 
Dr. Richard Furman, who, for over twenty years, had been the head and 
front of the educational work of South Carolina Baptists, laid before that 
assembly the importance and necessity of the Baptists having a college 
more centrally located. General Washington had twenty years before 
called the attention of Congress to the importance of having an institution 
of higher learning at the seat of government, a view which was after- 
wards presented by Jefferson and Monroe. It was left for a South Caro- 
lina Baptist to originate and to develop among his brethren the idea which 
eventuated in what is now the Columbian University in Washington City. 
The wisdom of Catholicism, which is the accumulated wisdom of more than 
a thousand years’ experience, has given its highest endorsement to the 
foresight of our Baptist fathers, led by Furman, in the fact that it is 
now engaged in establishing in Washington a university upon a foundation 
of millions of dollars. 

In the early and promising beginning of Columbian College the Bap- 
tists of South Carolina were among the most liberal contributors to its 
funds. In after years, when clouds of adversity and a debt of $30,000 
threatened its utter extinction, and when many of its early friends forsook 
it either in displeasure or in despair of its success, there were found among 
South Carolina Baptists friends who not only believed in its ultimate 
triumph, but gave liberally and repeatedly to secure that triumph. Who 
to-day would not do honor to the names and memory of those clear-headed 
and large-hearted Baptists in South Carolina, who came to the rescue and 
made possible and certain what Columbian University is to-day and the 
still more that it is to be in the future. 

It is stated that Wake Forest, the college of our North Carolina 
brethren, and which has an endowment of nearly two hundred thousand 
dollars, was a direct outgrowth of Columbian University. 

When it is remembered that South Carolina Baptists encouraged and 
aided Jesse Mercer to pursue a course of study, it will not be regarded as 
wholly chimerical to assume that they had some influence in effecting 
the interest and part which he subsequently bore in establishing Mercer 
University. 

The first effort of the fathers was to introduce their young preachers 
into a course of polite learning. This was afterwards supplemented with 
the idea of their pursuing theological studies, and consequently there 
were theological departments in their schools at Edgefield, High Hills 
and Fairfield, and in Furman University. 

When in later years was perfected the plan of having in the South a 
purely theological seminary, there were found none more ready to unite 
in and to help the enterprise than the Baptists of South Carolina. They 
already had in Furman University a fully organized theological depart- 
ment. This, with the funds belonging to it, they cheerfully contributed 


81 


to the Southern brotherhood and proposed to make the contribution a 
hundred thousand dollars, being one-half of the endowment of the Semi- 
nary. The disasters of the war prevented their giving quite the amount. 
It may be worth while to mention that after the war and while the Semi- 
nary remained in Greenville the South Carolina Baptists were the fore- 
most and most liberal contributors to the Student’s Fund. By means of 
this fund a number of young preachers were enabled to pursue their studies 
in the Seminary who could not otherwise have done so. Of the students 
thus aided the larger number were from other States. 

When the exigencies of the Seminary rendered it necessary that it 
should be removed to another State, the Baptists of this State readily, but 
none the less regretfully, assented to its removal, thereby surrendering to 
the common brotherhood this child of their prayers and their gifts, and 
with the Seminary they gave their James P. Boyce. It may be too much 
to say that the Southern Baptist Theological Seminary was a gift of South 
Carolina Baptists to our Southern brotherhood, but the facts will justify 
the claim that they were the most potent factors in bringing about the re- 
sult. 

It only remains for me to say that in all this work of nearly a cen- 
tury and a half the church at Welsh Neck has had a prominent share. All 
along down the ages since its organization it has left its impress upon each 
generation. Nor is the Welsh Neck of to-day, in its character and work, 
unworthy of the rich history it has inherited from the Welsh Neck of the 
past. 

Once more, and I have done. In 1755, the year of Braddock’s de- 
feat, when this work of education was begun there were in the State only 
six churches, with, I dare say, not so many hundred members. Two of 
them were constituted that year, and were located in a newly settled 
part of the country. Now there are in the State more than six hundred 
churches, containing some seventy-two thousand members. If the little 
handful, in advance of their day, undertook so grand a work that has 
grown with the ages, surely the mighty host of the present day should 
not only complete the work so bravely begun, but enlarge it to such pro- 
portions as to challenge the admiration and the gratitude of coming gen- 
erations. 


Review of Modern Missions in the Foreign Field. 


By T. M. BAILEY, D. D. 


“There remaineth yet much land to be possessed.” — Joshua 13 : 1. 

Such, was the address of God to Joshua. Nor was it in vain. It 
stirred up his pure mind by way of remembrance, and having assembled 
the whole congregation of the children of Israel together at Shiloh, he 
said unto them, “ How long are ye slack to possess the land which the 
God of your fathers hath given to you ?” They should have marched 
forward, advancing their arms to the extremities of the promised possess- 
ion. It was all their own by divine grant, and they had only to seize it. 
When they entered Canaan they burned with zeal ; every day was dis- 
tinguished by some fresh triumph. They went forth conquering and to 
conquer. But their fervor soon cooled ; their courage soon failed ; and 
satisfied with an imperfect acquisition they laid down their arms and 
assumed them only when they became necessary for defence. 

My brethren, a like reproach attaches itself to the Christian world. 
When our Saviour had received all power in heaven and on earth for the 
purpose of spiritual empire, he said to his disciples, “ Go ye into all the 
world and preacb the Gospel to every creature.” Thus clear and exten- 
sive was their commission. They were to subdue a rebellious globe to 
the obedience of the faith. This alone was to circumscribe and to termi- 
nate their exertions. The company of the publishers flew like angels, 
having the everlasting Gospel to preach to the inhabitants of earth. 
From Jerusalem they proceeded in all directions, like the lines of a circle 
from the center. Commencing in Judea, they soon spread over all Pal- 
estine, entered Asia proper, and soon reached Europe, and successively 
the banner of the cross was displayed in province beyond province, and 
in clime beyond clime. But alas ! instead of continuing their glorious 
career they halted, satisfied with their progress, and although the heathen 
were promised to Christ for an inheritance, and the uttermost parts of 
the earth for a possession, yet for fifteen centuries this vast domain was 
largely allowed to remain uncultivated under the reign of the prince of 
darkness. Till the close of the last century but little was done to illu- 
minate the benighted parts of our world. The church of the living God 
seemed to have forgotten that she had the Gospel in trust for the world, 
and she put forth little or no effort to snatch the souls of the heathen 
from destruction. 

True, the Reformation had sown the seed of new life to our religion ; 
and between 1556, when the Swiss sent out fourteen missionaries to South 
America, and 1792, some six or seven missionary associations and enter- 
prizes, organized by reformed churches and zealous persons in Europe 
and in our own land, had proclaimed the Gospel to the four quarters of 
the earth. Zeigenbalg and Pultscho were sent out in 1705 by Frederic, 


83 


king of Denmark, to Tranquebar, on the Coromandel coast, and may be 
regarded as the parents of eastern missions. Elliott and David Brain- 
ard were sent to the Indians of our own country. The Moravians sent 
Frederic Martin and Leonard Dober to the West Indies in 1732, and 
when in 1741 Matt Stach was* sent to Greenland, they had but one church 
in existence, that of Hirrnhut, in Saxony, and which numbered 600 mem- 
bers. Ten years after this they had their heralds of the cross not only 
among the icebergs of the Artie circle and under the scorching sun of 
the torrid zone, but also among the red men and black of America and 
the tawny sons of Asiatic heathendom. But what were these few devoted 
laborers amongst the perishing millions of earth ? At last, however, 
God’s people were aroused from their slumbers, and on October 2, 1792, 
the Baptist Missionary Society in England, like the highest Alpine peak, 
caught the first rays of the rising sun, and was founded for the propaga- 
tion of the Gospel among the heathen. William Carey’s memorable ser- 
mon, in which he elucidated the two points, “Attempt great things for 
God,” and “ Expect great things from Him,” and which James Montgom- 
ery, the Moravian poet, characterized as “ a spark from the eternal 
throne, and destined to set the Christian world in a blaze,” was largely 
instrumental in bringing this about. My brethren, it is an honor to our 
denomination of which we may well be proud that of the larger Chris- 
tian denominations we were the first in the missionary field. William 
Carey, the moving spirit under God in the formation of the society, went 
forth as its first missionary, and landed on the shores of India in June, 
1793. In the closing years of the past century and opening years of the 
present, societies were formed in Europe and in our own land in connec- 
tion with almost every Christian denomination, whose missionaries have 
gone forth, and have been instrumental in reclaiming much territory from 
the prince of darkness, and pointing thousands upon thousands to the 
Lamb of God, &c. In July, 1813, Dr. and Mrs. Judson landed in Ban- 
goon, Burmah, and in June, 1819, Dr. Judson baptized the first convert. 
This was the beginning of the work of American Baptists in Asia. “The 
Baptist Missionary Union ” was organized in 1814. Ninety-four years 
have passed away since the first English, and seventy-four since the first 
American Baptist missionary entered India, and now what has been ac- 
complished ? From the census of British India, taken in 1881, we learn 
that 1,862,634 were classed as Christians. Within the seven years since 
this census was taken the Christian adherents have increased greatly. A 
learned native of India said a few years ago, “Christ, and not the British 
Government rules India. England has sent us a tremendous moral force 
in the life and character of Jesus Christ to conquer and hold this vast 
empire. None but Jesus ever deserved this bright, this precious diadem, 
India, and Christ shall have it. If then, India is encompassed on all 
sides by Christian literature, Christian civilization and a Christian gov- 
ernment, she must naturally endeavor to satisfy herself as to the nature 
of this great power in the realm which is doing such wonders in our midst. 
She is unconsciously imbibing the spirit of this new civilization, and suc- 
cumbing to its irresistible influence. It is not the British army that de- 
serves any honor for holding India. If unto an army belongs the honor of 
holding India for England, that army is the army of Christian mission- 


84 


aries, headed by their invincible captain, Jesus Christ. Their devotion, 
self-abnegation ; their philanthropy, their love of God, their attachment 
and allegiance to the truth, all these have found and will continue to find 
a deep place in the gratitude of our countrymen. These men are friends 
and benefactors to our country.” 

The Government of India, in its “blue book,” gives this testimony to the 
value of mission work : “ The winning of converts is but]a small portion of 

the beneficial results which have sprung from missionaries’ labor. No 
statistics can give a fair view of all they have done. The moral tone of 
their preaching is recognized by hundreds who do not follow them as 
converts. The lessons which they inculcate have given to the people new 
ideas, not only on purely religious questions, but on the nature of evil, 
the obligations of law, and the motives by which human conduct should 
be regulated. Insensibly a higher standard of moral conduct is becoming 
familiar to the people. The Government of India cannot but acknowl- 
edge the great obligation under which it is laid, by the benevolent exer- 
tions made by the 600 missionaries, whose blameless example and self- 
denying labors are infusing new vigor into the life of the people.” 

The labors of Baptist missionaries in India have been signally honored 
of God to the conversion of thousands of souls to Christ. To India, in 
which at the opening of the present century, there was not a solitary native 
Christian, belongs the honor of having not only the largest Baptist Church, 
but the largest church in the world of any denomination, the Church of 
Ongole which, according to last year’s report, has a membership of 15,147. 
Yet after all that has been accomplished in India, there remaineth yet 
much land to be possessed. There is but one protestant missionary to every 
300,000 people. Oh the multitudes of immortal beings that are daily pass- 
ing away without God and without hope in their death. Brethren let us 
aid the cause of God at home by doubling and quadrupling our gifts, to 
send the Gospel to the dying in distant lands. 

In Burmah, that land of glorious gospel triumphs, the work of the Lord 
is very greatly prospered. Dr. Judson began his labors in 1813, and after 
patient waiting and toiling for six years, the fruit appeared. In 1819 he 
was permitted to baptize the first Burmese convert to Christ. Seventy- 
five years have passed away and behold what God hath wrought. There 
are at this time in Burmah 510 Baptist churches with a membership of 
26,574. There was baptized by the missionaries last year 1,794 people. 
Nine-tenths of the work of evangelization being done is in the hands of 
native pastors and teachers. These Christians not only build their own 
houses of worship and support their own pastors, but they gave last year 
for educational and missionary purposes $35,298. An old Burmese sister, 
baptized by Dr. Judson, gave last year a donation of 3,000 rupees to the 
Lord’s work. Would to God that all our people had her spirit. Burmah 
proper, through the preaching of the Gospel, has well nigh been transform- 
ed into a garden of the Lord. 

CHINA. 

The Rev. Robert Morrison, of the London Missionary Society, inaugu- 
rated Protestant Missions in China, by locating at Canton in 1807. In 
1815 two natives professed conversion. In 1819 Dr. Morrison was joined 


65 


by Dr. Wilson. This same year the word of God was given to the Chinese 
in their native tongue. Rev. Wm. Dean, who is still living, was the first 
American Baptist missionary to the Chinese. He arrived in Bangkok, 
Siam, in July, 1835, expecting to labor among the Chinese in that country. 
He was followed by Rev. J. L. Shuck and wife, who arrived in Macao in 
September, 1836. The next year Mr. Shuck baptized the first Chinese 
convert. From that time the Northern Baptists have continued to send 
numbers of devoted men and women to Southern and Eastern China. The 
blessing of the Lord has rested in rich measure on their labors. Mr. 
Shuck and Mr. Roberts were the first missionaries of the Southern Baptist 
Convention in China. We have at the present time in China 54 mission- 
aries, native and foreign ; 24 churches and stations ; 667 members ; bap- 
tisms last year, 46. Our northern brethren have 29 missionaries ; 49 na- 
tive preachers ; 18 churches ; 1,516 members ; 77 were baptized last year. 
A recent estimate, based on a Chinese official census, gives to China prop- 
er 383,000,000 of inhabitants, or a little more than one-fourth of the popu- 
lation of the globe. Within this vast empire there are now laboring the 
representatives of 38 foreign missionary societies, numbering in all 919 
missionaries, 446 of whom are men. - The ordained native laborers num- 
ber 40 ; the unordained, 1,296. There are now in China over 28,000 
church members. 

The Evangelical denominations of this country and Europe furnish one 
missionary to every 858,834 Chinese. The supply is one to the whole 
State of California. My brethren, ought we not to make an effort to save 
China in this generation ? The people of God can do it if they will only 
be faithful to the great commission. When will Christian young men press 
into this vast mission field as they struggle for positions of worldly honor and 
affluence ? When will godly parents consecrate their Christian sons and 
daughters to missionary work as they search for rare openings of worldly 
influence and honor ? When will Christians give for Missions as they 
give for luxury and amusement ? When will they learn to deny them- 
selves for the Master’s cause, as they deny themselves for such earthly 
objects as are dear to their hearts ? This world furnishes no other such 
important field for missionary operations as China. It is the largest 
heathen country in the world — larger than the whole of Enrope. How 
earnestly our fathers and mothers prayed for open doors to preach the 
Gospel. Their prayers have been heard on high, and now all China is 
open, inviting God’s people to enter in and take possession of it for Christ. 
The minds of this numerous people are open to Christian effort. Multi- 
tudes are reading and hearing Christian truth and the annual accession 
of converts is rapidly increasing. Brethren can’t we do more to give the 
bread of life to these famishing millions ? Shall we, by the grace of God, 
rise to the measure of duty, or shall we continue to be apathetic, dumb 
and inactive? Forbid it, O our zeal for the glory of God, and our love 
for the souls of men. While the city of New York has one Protestant 
minister for every 3,300 of its people, and Philadelphia one for every 1,800, 
China has one for every 858,834 of its people. What if there were but 
one minister for Philadelphia or New York ; and that is the condition of 
China relatively. Thirty-three thousand Chinese die every day with no 
hope in Christ. This is equal to burying all the people of Philadelphia 


86 


in less than one month. Oh for the spirit of the sainted Yates to descend 
upon us, that we might be stirred up to do our full part in the salvation 
of China. 

JAPAN. 

By the census of 1885, Japan had a population of 37,868,987. The 
first Christian church was organized in 1872. The latest reports from all 
missionary societies working within the empire give 193 churches, with 
324 male and female missionaries and 14,815 members. 

Southern Baptists have no missionary in that empire. In 1860 Breth- 
ren Rohrer and Bond, with their wives, were appointed by our Foreign 
Board to Japan. In August of that year they sailed from New York in 
the “ Edwin Forest,” which to this day has never been heard of. Our 
northern brethren have 20 missionaries, 22 native preachers, 13 churches 
with 519 members. Last year 142 were baptized. The brilliant career 
of Japan since it was opened to intercourse with civilized nations has call- 
ed the attention of the world to it. Its progress during the past year has 
been even more rapid than before. The government of the leaders among 
the people seem in great haste to adopt the customs of the western na- 
tions. Many of the foremost men in the councils of the nation have been 
educated in Europe or America, and hundreds of the best young men of 
Japan are now being educated in these lands. The converts to Christi- 
anity every year are numbered by thousands, and the native churches are 
singularly self-reliant and self-helpful. It is emphatically the time of 
harvest, and the reaping is in proportion to the labors put forth. How 
truly marvelous is the work accomplished during the last 20 years, and 
yet Japan has only one Protestant missionary to every 116,879 of her 
population, which would be little over one to the entire population of our 
own State. If the people of God understand the signs of the times and 
enter with vigor into this broad harvest field there is hope that the new 
civilization of Japan will be a Christian civilization, and that they will be 
a people consecrated to Christ, directing their new-born energies to the 
salvation of the world. 

The Islands of the sea, too, are being moved. One group, the Sand- 
wich, to which the first heralds of the cross went in 1819f the people 
from cannibals have become a Christian people, with self-sustaining 
churches, which contribute of their means to send the gospel to others. 
A minister who had been a missionary in the New Hebrides for thirteen 
years, said a few years ago in reference to the murder, by cannibals, of 
Jno. Williams, the first missionary to Erromango, that he lately sat at the 
communion table with a brave Christian, who, when a boy, joined the 
cannibal feast on the body of Williams, and that the son of the very man 
by whose hands Williams was murdered, is now a gospel missionary. 

In the Fiji, one of the most wonderful transformations of the present 
century has taken place. Fifty years ago there was not in all Fiji a soli- 
tary Christian ; now there are over 104,000 converts ; 490 organized 
churches, and 49,240 scholars gathered into the Sunday schools. The 
Polynesian Islands are almost wholly Christianized. There are in these 
Islands 350,000 native Christians, who have their own organized churches, 


8 ? 


support their own pastors and teachers, and are sending missionaries of 
their own to other heathen countries. 

The Society Islands have few European missionaries amopg them, but 
they have sixteen ordained native ministers, and more than two hundred 
unordained native preachers and teachers. Fifty-three hundred members 
are gathered in the churches, with fifty schools and two thousand schol- 
ars. Taking the Society Islands as a whole, we may say they have for 
many years been Christian. 

In the Hervey Islands, the gospel was first preached in 1821 by native 
teachers from Tahiti. Now there are 2,800 church members. 

Leaving Asia and the Isles of the sea, let us take a glimpse at the 
“Dark Continent.” The divine hand has opened a door for God’s people 
to enter Africa, with her population of over 200,000,000. What increased 
hopefulness in the present indications of Providence for its evangeliza- 
tion. Daring explorers have entered its thick darkness and brought 
back intelligence with regard to its climate, soil, lakes, rivers, and its 
tribes with their habits of life and thought. The most powerful and enter- 
prising nations of Europe have enlisted in the work of making the country 
known to the world. Just as the Roman Caesars built the roads for the 
evangelists of Christ, so God has opened up by various agencies the heart 
of Africa to his people. The success of Stanley in crossing Central 
Africa, exploring the Congo and finding his way to the western coast 
through all opposing hindrances from hostile natives, and the perils of 
starvation, is an event which has stirred the hearts of all interested in 
the evangelization of that dark continent. How encouraging that amid 
sickness, suffering and death, God has blessed the labors of heroic men 
and women in that land. Thirty-two Missionary Societies are engaged in 
African mission work. There are reported over 200,000 Christians as 
the result of their labors. The Northern Baptists had 32 missionaries, 
2 churches, 90 members ; 90 baptized in 1886. Southern Baptists are 
represented by four missionaries and their wives, with three native evan- 
gelists. There is a church membership of 138, with 284 pupils in the 
schools. Twenty-six were baptized last year. Bro. David remarks, 
“The results are not as great as in other fields, but the obstacles have 
been great; but blessed be God, many of them have been overcome, and 
the work has been pressed manifestly forward.” Oh, how much territory 
in Africa yet to be wrested from the prince of darkness. How loudly 
the Macedonian cry of “Come over and help us” comes to us. Africa, 
poor, benighted Africa is not shut out from God’s tender mercies. That 
tender heart to which is given “All power in heaven and in earth,” has 
not shut even Africa out of its regards. Messiah’s throne shall yet be 
established over all the earth. Africa with 200,000,000 of people, shall 
yet own Christ’s sway. 

Madagascar a generation ago was a heathen land ; now it has 1,142 
evangelical churches, with 70,000 members, and 300,000 others under 
Christian influence. There are 890 schools, containing 50,000 pupils 
with Christian teachers. A church has recently been built on the rock 
whence, in the days of bitter persecution, so many Christians were hurled, 
Blessed be God for the triumphs of the gospel in Madagascar ! 


88 


Leaving the dark continent, let us look at the condition of one or two 
countries on our own. Take Brazil in South America, a country 68,294 
square miles larger than our own. The Brazilians as a people are with- 
out the gospel. In the towns, though nominally Roman Catholic, the 
people for the most part are really infidels. In the country, Roman 
Catholicism and heathenism contend for predominance. Here is a coun- 
try almost at our very doors, to which the expense of transporting would 
be small ; a language which, to one acquainted with Latin, would be 
easily acquired, and as healthy as any country. Ought we not to take 
possession ot it for Christ. In all this vast empire we have only 11 mis- 
sionaries, and a church membership of 115. Seventeen were baptized 
last year. The reports from all our missionaries in Brazil speak very en- 
couragingly of the Lord’s work, though they have been stoned and bit- 
terly persecuted by the Romanists. Other denominations are pressing 
into this interesting and inviting field, let us see to it that Baptists are 
not left behind. 

The religious revolution in Mexico during the last fifteen years is 
something wonderful. The connection between church and State has 
been abrogated ; $200,000,000 of church property has been confiscated ; 
monastic orders have been abolished, and the people, so ignorant that 
seven-eighths of them are said to be unable to read, have generally most 
gladly welcomed Protestant missionaries. The work accomplished in a 
few years by our untiring Powell and his consecrated band of faithful co- 
laborers is wonderful. “It is the Lord’s doings, and is marvelous in our 
eyes.” We have in Mexico 17 native and foreign missionaries; 21 
churches and stations ; baptisms last year, 100 ; church members, 350 ; 
pupils, over 100. Bro. Powell thinks ten new churches should be organ- 
ized. What a grand field for missionary operations, and at our very 
doors. 

Did time permit I would like to say something of the triumphs of the 
gospel in Cuba, in Italy, among the aborigines of Australia, the Tamboo- 
kies, Caff res and Hottentots of South Africa, and even among the Cal- 
mucks of Chinese Tartary. But I must desist. The whole world is open 
to the gospel. As a general statement in reference to what Protestants 
are doing to give the gospel to the heathen world, the following may be 
regarded as a fair approximation to the truth : Ordained missionaries, 3,- 
500; female missionaries, 1,800; native helpers, 30,000 ; communicants, 
620,000 ; annual receipts for Foreign Missions, $11,000,000. Not far 
from two and one-half millions of souls in heathen lands are receiving 
Christian instruction. From the extensive but very partial survey we 
have taken of the field, while we find much to cause our poor hearts to 
swell with gratitude to God, who hath done such wondrous things for 
perishing humanity, much to cause us to thank God and take courage, is 
it not true that “there remaineth yet much land to be possessed?” Such 
was the fact with regard to the conquest of Canaan by Israel in the days 
of Joshua, and snch we have tried to show is the fact in respect to the 
triumphs of the gospel in this latter day of the world. 

Upwards of eighteen centuries have elapsed since it could be said, 
“Behold a white horse, and he that sat on him had a bow ; and a crown 
was given unto him, and he went forth conquering and to conquer ;” and 


89 


still “There reraaineth yet much land to be possessed.” Not yet the 
voice is heard, “The kingdoms of the world,” &c. Above eight hundred 
millions of the human family have not yet bowed to his sceptre. The 
conquest of the world for Christ seems but just begun. Is it not our duty-, 
my brethren, to do what we can that these millions of precious souls may 
be won for glory and for God ? Is it not our duty to help give these im- 
mortal ones the bread of life ? Men and means are wanted. As regards 
the former, we should pray more earnestly that God would pour out his 
spirit on our churches and raise up men and women who are willing to 
go , and men and women who are willing to send and sustain them. And 
how great the encouragement to discharge this duty laid on us by Christ. 
God had sworn to Abraham that his posterity should possess Canaan, and 
Joshua was now commanded to divide the whole land, although not yet 
entirely subdued, to show the certainty of the promise. And have we 
not also great and blessed promises, equally certain and glorious, that 
Messiah’s dominion shall be from sea to sea, from the river even unto the 
ends of the earth ? Yea, that “the earth shall be filled with the knowl- 
edge of the Lord,” &c. ? The Lord made use of another argument with 
Joshua: “Thou art old and stricken in years, and there remaineth yet,” 
&c. Thou hast still important duties to perform, and thy time is short. 
Though we may not all be advanced in years, as was Joshua, yet is not 
the period of our lives at best very brief, and its continuance altogether 
uncertain ? What is the longest life compared with the great work to be 
accomplished ? How frail the tenure by which we hold it ? How soon 
may we be disabled from duty, even before called to our account ? Let 
the aged consider how short their time must needs be here, and do all 
they can before the night cometh when they can no longer work. Let 
the middle aged reflect that now is their time for the most vigorous and 
efficient action in the cause of Jesus. Let the young now consecrate 
themselves to God, and enter early with heart and soul on a course of 
usefulness, in all the ardor and freshness of their youth. Oh, that all our 
people influenced by Christ’s love would make a new departure in the 
cause of missions, and pray and give as becomes such a numerous and 
noble people. In the language of the venerable Dr. Duff, “We have been 
playing at missions.” We profess to have consecrated our all to Christ 
and his cause, and yet we largely disobey the last command of our Lord, 
“Go ye,” &c. How often, as we look over a Christian congregation, do 
we see a single Christian lady wearing diamonds that would support a 
school or a missionary for a year. How many a Christian is spending on 
sheer luxury an amount that would confer countless blessings on the 
heathen world. Surely we are playing at missions. The women of Car- 
thage were not playing at warfare when they cut off their hair to make 
bowstrings for the defenders of the city. The people of Holland were not 
playing when they broke down the dykes and let in the sea over their 
fields and orchards to drown out the Spaniards. The German women 
were not playing at patriotism when they gave their gold ornaments to 
the government for the expenses of the war against Napoleon, and wore 
instead ornaments of iron. Leonard Dober, the Moravian missionary, was 
not playing at missions when he consented to be sold as a slave that he 
might be admitted to the West Indies to preach the gospel to the heathen. 


90 


But we — are not' we playing? Ah, brethren, when we look at the work 
to be done — the hundreds of millions to be saved — and then think how 
Tittle we are doing, we are compelled to acknowledge that we are playing 
at missions. Is it not high time that we ceased playing and began to be 
in earnest ? Oh, tor a heaven-sent revival of the missionary spirit in the 
heart of every Baptist minister and deacon in our ranks ; then would the 
spirit soon be infused into all our members. The necessities of perishing 
souls call upon us to arouse ourselves and gird us anew for the battle. 
The triumphs already achieved should thrill our hearts, and cause us to 
press forward. Could I bring before you to-day representatives of every 
mission field, what a spectacle you would behold ! People of every na- 
tion under heaven, of every clime, of every color, of every rank and con- 
dition, would be present Ask them, what is it that causes their faces to 
beam with joy, and what unites them into one happy band, and they will 
tell you the name of Jesus. See how they greet one another, as if they 
were members of one family. Ask them, how is this? They all will re- 
ply, “One is our Master, even Christ, and all we are brethren.” Listen ! for 
they are singing, and though the language of each differs, yet their voices 
blend in perfect harmony while they cry, “Salvation to our God who sit- 
teth on the throne, and unto the Lamb.” Such a sight would impel to 
greater fidelity, and would give us some idea of the last scene in the his- 
tory of man’s redemption, when the curtain of time shall fall and the 
drama of this world be brought to its close. “I beheld, and lo, a great 
multitude which no man can number, of all nations and kindreds and 
peoples, sood before the throne and the Lamb singing with a loud voice,” 
“Worthy is the Lamb that was slain, to receive power and riches, and 
strength, and honor, and glory, and blessing.” “Hallelujah! hallelujah ! 
for the Lord God Omnipotent reigneth.” “The kingdoms of this world 
have become the kingdoms of our God and of his Christ.” 













































































































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